Indications 



of THE 



BOOK 01 



JOB 



Edward B. Latch 



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LIBRARY OF CONGRESS. 



typqu. Co|iijri# l?o.,- 

UNITED STATES OF AMKHK A 



I 



INDICATIONS 



OF THE 



.BOOK OF JOB: 



ALSO, 



A PRELIMINARY TO THE INDICATIONS. 



BY 

EDWARD B. LATCH, 

AUTHOR OF 
"A REVIEW OF THE HOLY BIBLE." 




PRESS OF 

J. B. LIPPINCOTT COMPANY, 

PHILADELPHIA. 

1889. 



,U3 



Copyright, 1SS9, by Edward L\ Latch. 



i — , — Ss — ■- — i 



PREFACE. 



This volume takes up the general views as given in 
the work entitled a A Review of the Holy Bible," 
and carries with it the system of interpretation therein 
set forth. 

A brief historic line has been prefixed as a prelimi- 
nary upon which the " Indications" may rest as a base, 
and from which the interpretative system may radiate. 

The Sacred Records clearly call for the existence of 
man — a chosen instrumentality in God's great Purpose 
by Election — far beyond the conventional six thou- 
sand years from the so-called Adam and progenitor of 
the human family. 

If man did exist back of this Adam, and if the 
Scriptures are given by inspiration, then the Scriptures 
will surely harmonize in this particular also by giving 
man his proper place in the history of the world. 

The Ages of Man once established, and the instru- 
mentality of man (see Deut. vii. 6-14) once estab- 
lished, then the wonders of God in his great Purpose 
will become manifest to hosts that shall be "as the 

3 



4 PREFACE. 

sand which is upon the sea shore" for number; hence 
the indications are that every point that is set or that 
shall be set upon a sure foundatiou by the hand of 
true science will confirm Scriptural truth, and bear 
fruit that will endure forever in the Kingdom of 
Righteousness. 

The text used is the Holy Bible as issued by the 
American Bible Society, New York, 1860. (Brevier, 
12mo.) 



CONTENTS. 



PAGE 

Preface 3 

Preliminary to the Indications of the Book of Job . .17 

CHAPTER I. 

(1) Who is Job ? (3) Job as the Adam and progenitor of 
the Third Eace of Men. (4) Job's children as allegory. 
(6) Who are the sons of God ? Satan. (9-12) The Law- 
enters into Job's Edenic home. (13-22) Satan's aggres- 
sion upon the Third Eace. Job still retains his integrity. 41 

CHAPTEE II. 

(1-6) Job as a free agent under the Law confronted with 
Satan. (7, 8) Job's fall indicated by his afflictions. (9, 
10) Job's hope and faith. (11) Job's three friends . . 49 

CHAPTEE III. 

(1-10) Job laments his fall. (11-17) The subjugation of 
evil not all of man's mission. (18, 19) The valley of rest. 
(20-23) Man's mission as a priesthood indicated. (24-26) 
The priesthood of man further indicated . . . .55 

CHAPTEE IV. 

(1-6) Eliphaz assays to answer Job. Job's righteousness by 
works. (7) Evil has no hold upon the perfectly upright 
and righteous. (8-11) Job as a transgressor. (12-21) 
Man cannot equal the justness and purity of God. With 
Eliphaz descent into the valley of the shadow of death 
is annihilation 61 

CHAPTEE V. 

(1, 2) Eliphaz seeks to confirm his view that the shadow of 
death is annihilation. (3-5) The philosophy of Eliphaz 
evidently includes the transgressor irrespective of host. 
(8-16) Eliphaz acknowledges the supremacy of God. The 

5 



(3 CONTENTS. 

PAGE 

elevation of the creature during natural life. (17, 18) 
From the stand-point of Eliphaz the chastening of the 
creature by the Almighty induces the elevation of the 
creature during natural life. (19-27) The philosophy of Eli- 
phaz consigns the creature to oblivion after the natural life 
shall have expired. Eliphaz accords Job a full natural life. 64 

CHAPTEK VI. 

(1-3) Job's grief and calamity as weighed in the balance is 
against the philosophy of Eliphaz. (4,5) Job's condition 
indicates his transgressive state. (11) Job reverts to the 
futility of his free agency that, as a subjugator, his life 
should be prolonged. (12, 13) Job contrasts his strength 
with the strength of the Adversary. (14) Job complains 
of the reasoning of his friend. (24) Job seeks to know 
wherein he erred. (25) The forcibility of right words. 
(26, 27) Job confronts Eliphaz as hopelessly condemning 
the creature under bondage to sin 68 

CHAPTER VII. 

(1-3) Time as appointed to man. Man's mission. (7-10) 
Job states "he that goeth down to the grave shall come 
up no more." Wherein does Job's reasoning differ in re- 
sult from that of Eliphaz? (11-16) What is the life of 
the creature under tribulation that he should live for- 
ever? (17-19) The predestination and calling of man. 
(20, 21) Job admits that he is a transgressor . . .79 

CHAPTER VIII. 

(1-3) Bildad advances his philosophy. Bildad's philosophy 
averse to that of Job. (8-10) Bildad calls Job's attention 
to conditions pertaining to the First and Second Ages of 
Man. (11-19) Bildad endorses the philosophy of Eliphaz. 
(20-22) Bildad accords life to a perfect man . . .87 

CHAPTER IX. 

(1,2) Job admits that God will not cast away a perfect man, 
but he also asks, " How should man be just with God?" 



CONTENTS. 7 

PAGE 

(3) Man cannot be just with God. (4) Man under the 
Law cannot contend against God and prosper. (16-18) 
The Almighty permits tribulation under the Law. (20, 21) 
Why should Job despise his life were he perfect? (24) 
The earth as given into the hand of the wicked. (25, 26) 
Summary of Job's righteousness under the Law. (30, 31) 
Future righteousness cannot take away transgression. (32, 
33) Job acknowledges the supremacy of the Almighty, 
and, hence, the immutability of the Law also . . .93 

CHAPTER X. 

(1-3) Job seeks to know why the Almighty contends with 
him. (7) Job's transgression unknown to him ; that is, 
Job has sinned through ignorance. (8-13) Job's faith in 
existence beyond the natural life. (14-17) The confusion 
of Job, in that if he sin he will not be acquitted, and if he 
be righteous then he will not hold up his head. (18, 19) 
Job laments anew his bringing forth into the world. (20- 
22) The valley of the shadow of death . . . .101 

CHAPTER XL 

(1-4) Zophar defines Job's doctrine as being a multitude of 
words, a statement of false issues. Job's doctrine includes 
redemption and an existence after the natural life shall 
have vanished. Zophar's philosophy condemns the doc- 
trine of future life. (7-9) Wherein does Job derive his 
doctrine of the redemption ? (10-12) Zophar fails to see 
beyond the Law. (13-20) Zophar admits life through a 
fulfilment of Law, even to the creature that has transgressed. 108 

CHAPTER XII. 

(1-3) Job considers Zophar's reasoning as commonplace. 

(4) Job's condition apparently unheeded by the Al- 
mighty. (5) Tribulation no indication of the true worth 
of the sufferer. (6) Prosperity may cover the greater 
transgressor. (7-10) Tribulation permitted for a wise 
purpose. (12-25) Job defines attributes and powers per- 
taining to the Infinite Majesty, the Sublime Unity . . 113 



8 CONTENTS. 

PAGE 

CHAPTEE XIII. 

(1, 2) Job fully comprehends the philosophy of his three 
friends. (3-5) Job condemns the philosophy of his three 
friends. (13-16) Job reaffirms his faith in his Kedeemer, 
and positively asserts the soundness of his reasoning. (18) 
Job expresses his faith in his justification, and, hence, in 
his glorification. (19) Job feels impelled to declare his 
position. (23) Job's iniquities 117 

CHAPTEE XIV. 

(1, 2) Man in the hand of the power of Evil. (3) The 
strength of man, the strength of the Adversary, the 
strength of God. (4) The improbability of the subjuga- 
tion of Evil by man. (5, 6) The bounds of time and the 
instrumentality of man. (7-12) Death and resurrection 
shadowed through the hope for a tree that is cut down. 
(13) Job longs for rest in the dark valley from the great 
trials that are upon him. (14, 15) If a man die shall he 
live again? (19-22) The Law of Generation and the 
Law of Iniquity 124 

CHAPTEE XV. 

(1-3) Job's reasoning classified as vain knowledge by Eli- 
phaz the Temanite. The possible soundness of Job's de- 
ductions. (5, 6) From Eliphaz's stand-point Job's uttered 
hope of a future existence is iniquitous. Job looks beyond 
the Law or First Covenant, with its ministration of death, 
but Eliphaz does not. (7-10) Eliphaz implies that Job 
was not the first man that was born. Eliphaz brings to 
notice the First and Second races of men. (12, 13) By 
the Law the transgressor shall die, yet Job, although a 
ti-ansgressor, hopes to live. Eliphaz condemns this hope 
as contrary to the Law. (14-16) The general uncleanness 
of the creature indicated by Eliphaz. The reasoning of 
Eliphaz favors the annihilation of the creature, even 
though it combine both good and evil. (17-19) The phi- 
losophy of Eliphaz points to progress from some created 
atomic or molecular system of life unto which the earth 
was given as a field of progress. (20-28) Eliphaz pictures 
the fate of a wicked man. (29, 30) Eliphaz consigns the 



CONTENTS. 9 

PAGE 

transgressor to utter annihilation. (31-33) Eliphaz thrusts 
his barren deductions into Job's bosom . . . .130 

CHAPTER XVI. 

(1, 2) Job replies, " I have heard many such things : miser- 
able comforters are ye all." (3-5) Eliphaz's philosophy 
irretrievably condemns the transgressor, but Job's doc- 
trine should assuage the transgressor's grief. (6) Tribula- 
tion comes from a source beyond Job's control. The ina- 
bility of man as a subjugator of Evil. (7-10) The wrinkles 
and leanness of Job. (11-14) Job in the hand of Satan. 
Transgression does not, of necessity, make the creature a 
total depravity. (15-17) Job's tribulation due to unrecog- 
nized transgression. (18, 19) Job solicits investigation as 
to why his blood should be shed through transgression. 
(20-22) Job's belief in the immutability of God . . 141 

CHAPTER XVII. 
(1) The graves of Job. (3) Who will agree with Job's 
philosophy ? (6-8) Job as the Adam and progenitor of 
the Third Race. The rigid imputation of sin. (10) Job 
cannot find one wise man among his friends, in that they 
provide no way for the abolishment of tribulation. True 
wisdom will find a means or way for casting down tribu- 
lation forever. (11-16) Job's failure as a subjugator. . 148 

CHAPTER XVIII. 
(1, 2) Job's words are but empty logic from Bildad's stand- 
point. Why should the philosophy of Eliphaz, Bildad, 
and Zophar be rejected by Job ? (4) Shall the Law be re- 
moved out of its place that the creature may live a re- 
newed life beyond the valley of darkness? (5-21) Bildad un- 
equivocally declares his belief in the absolute eternal death 
of the wicked. No separation of the good from the evil . 153 

CHAPTER XIX. 
(1-4) Job condemns the arguments of Bildad. (5, 6) Job as 
a transgressor is overthrown by the Law that was estab- 
lished by the Almighty. This Law reaches to the very 
heart of the Evil Kingdom. (7) The wrongs of Job are 



10 CONTENTS. 

PAGE 

due to the aggression of the Evil Kingdom, in that Job, 
through transgression, is under bondage to it. (8-10) 
Job's crowning glory was his mission as the subjugator of 
Evil. (12-20) The excessive tribulation of Job is due to 
the aggression of the Evil Kingdom that is superinduced 
through Job's fall into transgression. (21) Job seeks for 
pity from his friends. (22) Job's friends, however, perse- 
cute him and would chase him out of the world, so that 
neither root, branch, nor remembrance pertaining to him 
should evermore remain or be. (23-27) Job utters his im- 
mortal postulate, " For I know that my Redeemer liveth." 
Kegeneration accomplished through the Communion of the 
Lord's body 156 

CHAPTER XX. 

(1-3) Zophar acknowledges his comprehension of Job's 
theory of redemption. (4-9) Zophar condemns Job to ab- 
solute eternal annihilation. (10) The places of the departed, 
from "Zophar's stand-point, to be filled with their children. 
(22-27) Zophar's philosophy gives no indication of redemp- 
tion for the transgressor after death. Zophar's philosophy 
annihilates the transgressor from the day of his death, 
whether such transgressor be a total depravity or whether 
he be a creature in which dwells both good and evil . . 163 

CHAPTEE XXI. 
(1-3) Job will not agree with his friends that death seals the 
sum of existence pertaining to the creature. (4-6) Job 
troubled because of the apparent disregard of equity on the 
part of the ruling Power in the compensation for trans- 
gression. (7-16) The prosperous wicked man. (17) A 
man is not prosperous simply because he is wicked. (23- 
26) All transgressors under the same ban by the Law. 
Judgment after the natural life of the creature shall have 
passed away. A Redeemer called for by the judgment of 
the creature. (27, 28) Where is the house of the Re- 
deemer? (29) The destructions of the creature are foun- 
dation-stones in the arguments of Eliphaz, Bildad, and 
Zophar, that the grave is the final resting-place of the 
creature. ^31-34) Who shall declare the way of the trans- 



CONTENTS. 11 

PAGE 

gressor to his face ? Job accuses his friends with distort- 
ing the truth ......... 169 

CHAPTEE XXII. 

(1-4) The creature not called as a source of profit or of pleas- 
ure to the Almighty. The creature called that it might 
enter into His pleasure. (5-11) Eliphaz accuses Job of 
great iniquity, based, in all probability, upon the abun- 
dance of Job's afflictions. (15-18) Eliphaz calls Job's 
attention to the First or Euphratic race of men that fell 
under the rule of the Adversary. (19) The righteous, from 
Eliphaz's stand-point, are escaping remnants. (21, 22) 
Eliphaz indicates that his reasoning is based upon the 
Law. (23-30) Eighteousness by works . . . .178 

CHAPTEE XXIII. 

(1-5) Job groaning under the burden of the Law seeks unto 
the Almighty for relief. (6) Job does not accredit the 
Almighty with being the source of his troubles. (7) Job's 
judge is the Law. The righteous, doubtless, is Job's Ee- 
deemer. (8-10) Job as a free agent under the Law. Job's 
righteous works a proof of faith. (11, 12) Job's trans- 
gression unknown to him. Job's postulate that his Ee- 
deemer lived marks him as being a transgressor. (13, 14) 
Purpose on the part of the Almighty and mission on the 
part of Job 183 

CHAPTEE XXIV. 

(1) The Four Ages of Man. The limits of time. (19, 20) 
The fate of evil-doers. Absolute death the. last link in the 
chain of labors that separates the good from the evil. (21 
-25) Who will make Job a liar ? 188 

CHAPTEE XXV. 

(1-6) Bildad's philosophy does not grasp any system where- 
by man can be justified with God, or whereby he can be 
made clean in the sight of God. Bildad's questions fail to 
answer Job's rigid construction of the Law, his faith in 
redemption, and his hope of a life after he shall have passed 



12 CONTENTS. 

PAGE 

into the valley of the shadow of death, and even after ab- 
solute death 193 

CHAPTEK XXVI. 
(1, 2) Wherein does the philosophy of Bildad help the creat- 
ure that is taken captive at the will of the Adversary? 
(3) The foolish, the demented, the blind as transgressors. 
Bildad's philosophy condemns them also. (5, 6) Every 
grave contains a known occupant. (7-14) Job calls atten- 
tion to ways of the Almighty, but how small a portion of 
them? 194 

CHAPTEK XXVII. 

(1-6) Job positively refuses to justify his friends in their 
reasoning that there is no redemption for the creature, no 
life hereafter. (8-10) "What is the hope of the hypocrite? 
(11-17) Job defines the portion of the wicked man. The 
portion of the wicked man well known to the friends of 
Job. Job's deductions very different and widely separated 
from those of his friends. (18-23) The wicked man that 
is destroyed is the evil element that pervades man. The 
separation of the good from the evil 198 

CHAPTER XXVIII. 

(1-3) The separation of the good from the evil indicated by 
Job. (7, 8) The hidden mystery shadowed. (12-22) 
Where can wisdom be found? (23-28) God understand- 
eth the way of wisdom and he knoweth the place thereof. 207 

CHAPTER XXIX. 

(1-7) Job calls attention to the days when, as the Adam and 
progenitor of the Third Race, he dwelt in Eden free from 
sin and transgression. (8) The overlap of the Second and 
Third races shadowed. (9, 10) The respect in which Job 
was held before he transgressed. (11-13) Job's righteous- 
ness by works under the special protection of the Almighty. 
(14) The Law now enters in to Job as a governing princi- 
ple whereby Job becomes a free agent under the Law. 
Satan a free agent under the Law. (15-25) Job's right- 



CONTENTS. 13 

PAGE 

eous works under the Law as a free agent. The fall of Job. 
The transgression of Job 211 

CHAPTEE XXX. 

(1, 2) Job the sport and prey of the Evil Kingdom. Old age 
perished from Job. (3-14) Job persecuted by the later 
generations of the Second race, and by his own family. 
(15-19) The great Hiddekelic Famine indicated. (25-31) 
Job expresses his righteous actions. "When he looked for 
good evil came 215 

CHAPTEE XXXI. 

(1, 2) Eighteousness by works under the Law as a free agent. 
(3) Destruction to the wicked through the Law. (4) God 
takes cognizance of all steps, good and bad. (5, 6) Job 
requests an even balance, a just weight, under the Law. 
(7-15) The remarkable integrity of Job. Job admits 
transgression. (16-18) Job as the Adam and progenitor of 
a race of men. (24-28) Job brings himself into condem- 
nation, in that his mouth hath kissed his hand. (32-34) 
Who is the Adam spoken of by Job? (35-37) Job ex- 
presses a desire that the Almighty would answer him, and 
that his adversary had written a book. (38-40) Why 
should Job have been so particular in setting forth his 
own righteousness under the Law ? 220 

CHAPTEE XXXII. 
(1-3) Job's three friends cease to answer him. Elihu's 
wrath is kindled against Job. Elihu's wrath also against 
his three friends. Why Elihu's wrath was thus kindled. 
(4, 5) Who is Elihu ? Elihu as Satan transformed as an 
aDgel of light. (6-9) Elihu begins to answer Job and his 
three friends. Elihu briefly defines man. (10-13) Elihu 
admits that Job's friends failed to answer Job's words. 
(16-22) Elihu as the Adversary of Job ; Job having ex- 
pressed a desire that his adversary had written a book . 228 

CHAPTEE XXXIII. 

(1-3) Elihu's words to be measured by the character of 
Satan. (4, 5) Did the Spirit of God make Satan ? Satan 



14 CONTENTS. 



PAGE 



claims to be a creature. (7-11) Job subject to both good 
and evil. (14-17) An aggres-ive power greater than man 
indicated. (19-22) Elihu points to the grave as a proba- 
ble finality to the transgressor. (23-26) Elihu advances 
the righteous works of a transgressor under the Law as a 
ransom from death. (27, 28) Elihu sets aside the Law 
through repentance. (29, 30) Elihu still further advo- 
cates self-righteousness and repentance as ransoming con- 
ditions. No Redeemer called for. The irrevocability of 
the Law demands fulfilment of the Law. (31-33) Elihu 
seeks to teach Job wisdom. Will the wisdom of Elihu 
exceed that of Job ? . .233 

CHAPTEK XXXIY. 

(1-6) Job's right. What is good ? Why Job's wound is in- 
curable without transgression. (10-12) Elihu defines certain 
attributes of the Almighty, — " Neither will the Almighty 
pervert judgment." (13-15) Elihu points to no return of 
the spirit of man after death. (16, 17) Elihu advances the 
immutability of the Law that condemns the transgressor. 
Elihu's view does not unsettle Job's position that his Re- 
deemer lives. (18, 19) Elihu sets forth the improbability 
of any redeemer arising to redeem the transgressor. (20 
-22) By Elihu's reasoning death is annihilation. Elihu 
denies the existence of a valley of the shadow of death, 
but Job holds to the valley of the shadow of death. 
(23) Compensation through repentance from Elihu's stand- 
point. (24-28) By Elihu's reasoning the unrepentant are 
cut off, and others will be set up in their stead. The phi- 
losophy of Elihu establishes the Evil Kingdom indefi- 
nitely. (29, 30) Elihu's plausibility. (31, 32) Elihu 
points to a series of rewards and punishments during the 
natural life of the creature. (33) Elihu asserts that the 
system of rewards and punishments comes from the Al- 
mighty and not from the Evil Kingdom : which is it ? 
(34) Elihu considers that Job spoke without knowledge, 
and that his words were without wisdom. (36, 37) Elihu 
as Satan demands that Job be tried unto the end because of 
his answers for wicked men. Are Job's answers rebellion 
against God ? Are Job's answers a multiplicity of words ? 240 



CONTENTS. 15 

PAGE 

CHAPTEE XXX Y. 
(1-3) Elihu misconstrues Job's words. (4-7) The Sublime 
Unity. The Three Persons of the Trinity. (8) The 
Kingdom of Righteousness. The Redeemer. (9-11) The 
arm of the mighty is the Law. (12) The oppressed can 
find no relief from the Law in the Law. (13, 14) Elihu 
enjoins Job to trust in the Almighty that judgment come 
not upon him. (15, 16) The words of Elihu indicate that 
tribulation has come upon Job because Job heeds not the 
system of repentance as set forth by Elihu . . . 252 

CHAPTER XXXYI. 

(1-4 The words of Elihu as the words of Satan. (5-12) Eli- 
hu's position calls for no Redeemer. Self-righteousness 
and repentance, from Elihu's stand-point, ransoms the 
transgressor. Job's philosophy the stronger of the two. 
(16, 17) Elihu argues that Job transgresses in that he goes 
beyond the Law. (18, 19) Elihu's words imply that, 
after death, nothing can deliver, not even all the forces of 
strength. From Elihu's stand-point death is absolute, 
eternal annihilation 257 

CHAPTER XXXYI I. 

(1-20) Elihu calls Job's attention to the wondrous works of 
God. (21-24) Elihu continues his record of the attributes 
of the Most High. Still Elihu points to no Redeemer ; 
still he points to no system whereby the creature may be 
delivered from the frightful tribulative chain that binds 
him to the Evil Kingdom. Is this situation the result of 
far-reaching wisdom ? Wherein is essential Evil vitally 
touched by it ? Wherein is the earth and every living 
thing that moves upon the earth subjugated by it ? The 
deductions of Elihu are at variance with the plans of the 
Almighty, and fail to answer Job, or throw down his great 
postulate, " I know that my Redeemer liveth" . . 263 

CHAPTER XXXVIII. 
(1, 2) The words of the Lord evidently condemn the sayings 
of Elihu. (3, 4) The Lord calls upon Job to answer him. 



!(} CONTENTS. 

PAGE 

The foundation of the earth. (5-7) The Chief Corner- 
stone. (8-11) The Evil Kingdom. (12, 13) The Day- 
spring. (1G) The Source of Evil. (17) Absolute death. 
The valley of the Shadow of Death. (18) The earth in- 
cludes all matter. (19-21) Neither the Source of Good 
nor the Source of Evil can be traced to the house thereof. 
(22, 23) The Judgmental Era. (24) The separation of the 
good from the evil. (25-27) The Plan of Redemption. 
(28-30) Job's attention is called to the Almighty as the 
Creator. (31, 32) The Almighty as Governor. (33-35) 
The Almighty as Master. The Almighty as unerring 
Judge. (39-41) The Almighty as Provider . . .268 

CHAPTEE XXXIX. 

(1-4) The Almighty as the watchful Guardian. (5-8) The 
Almighty as the life-conferring Source. (9-12) The Al- 
mighty as the Subjugator 278 

CHAPTER XL. 

(1, 2) How can man contend with the Almighty? Eternal 
life through free agency or righteousness by works under 
the Law. (3-5) Job's transgression meets him face to face. 
(6-8) Eternal life a free gift of the Almighty. (9-14) 
The strength of Job as a free agent under the Law com- 
pared with the strength of the Almighty. (15-24) The 
behemoth as shadow 282 

CHAPTER XLI. 

(1-34) The leviathan as shadow . . . .• .285 

CHAPTER XLII. 

(1-3) Job accords the infinite knowledge and perfection of 
the Almighty as Governor of all things, that he alone 
should order, subdue, provide, protect, and deliver, when- 
ever and wherever such may or might be called for. (4-6) 
Job now more fully comprehends the greatness of the 
one that shall be Subjugator and Ruler. Job repents in 
dust and ashes. (7-9) Job's three friends commanded 
to offer a burnt-offering for themselves. Elihu left out. 
(10-15) The replenishment of Job. The years of Job. . 289 



PEELIMIKAET 



TO THE 



INDICATIONS OF THE BOOK OF JOB. 





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The Infinite Reach combines and includes 
within itself all eras, ages, periods, and times, 
from " everlasting to everlasting." 

The Antecreative Eras are reaches with only 
one common finite limit or border, in which 
but two Existences as Powers have being and 
place. These two Existences are, first, The 
Infinite Majesty, — to whom be glory in the 
highest forever, — and, second, Satan, King of 
Evil. 

The Infinite Majesty is the One G-od, the 
True Light, the Source of every good and 
perfect gift. He is without beginning of days 
or end of life, and is the Supreme Euler of, 
and in, and throughout, the Infinite Eeach. 

The One God is the Sublime Unity, the Holy 
Trinity, the Unity of the Power that con- 

2 17 



18 



PRELIMINARY TO THE 



ceives, the Power that signifies assent, and 
the Power that fulfils. 

The Sublime Unity is the Creator and the 
King of Eighteousness. 



The Power that conceives is Thought. 

The Power that signifies assent is the Word. 

The Power that fulfils is Action. 

These three Powers are equal the one with 
the other; the fulness of the three rests with 
and dwells in each one as a Person; hence 
each i3 positive and perfect as a Power ; and 
they, as the Holy Trinity, combine into the 
Sublime Unity. 

The Sublime Utiity, being the One God, is 
perfect within himself, and needs nothing to 
complete his happiness ; for " known unto 
God are all his works from the beginning of 
the world." The Sublime Unity is the Giver 
of every good and perfect gift. 



Satan is the King of Evil, the Power of 
Darkness, the Source of pain and tribulation. 
Satan is without beginning of days, yet not, 
of necessity, without end of life. 



Satan is King of Unrighteousness, and is a 
non-creator. 



Satan combines within himself a conceiving 
power, an assenting power, and a fulfilling 



INDICATIONS OF THE BOOK OF JOB. 



19 



power; but, as a unity, he is imperfect; for, 
although combining these three powers within 
himself, yet, not being a creator, he is far be- 
low the Sublime Unity as a Power; hence 
these powers in* Satan are not positive and 
perfect, in that he, Satan, cannot carry out 
or bring to pass all his thoughts and words. 
The evil, however, that the Infinite Majesty 
permits, that only can Satan bring to pass. 

Satan is aggressive, and, although power- 
ful beyond all human conception (see 1 Kings 
xix. 11, 12), he is, without the creature, power- 
less for want of a field of aggression. 

Satan in this portion of the Infinite Beach, 
for want of an aggressive field, is unproved as 
an Evil Tree, although the Infinite Majesty 
fully comprehends him and the inherent attri- 
butes of which he is a unity. 



Satan being aggressive, yet being unproved 
as an Evil Tree, God's great Purpose by Elec- 
tion is framed. 



God's Purpose by Election clearly demands a 
kingdom filled with intelligences, in which all 
thought and action will be justified, and be 
without blemish, through the Word or Assent- 
ing Power of the One God, in which Word or 
Assenting Power "dwelleth all the fulness of 
the Godhead bodily." 



20 



PRELIMINARY TO THE 



At this point (see margin) let a tag or 
mark be placed upon the Infinite Reach as 
a tangible comprehensive beginning to the 
Creative Eras. 

The Kingdom of God now, at or about 
this point in the Infinite Reach, begins in 
the ordination of the Word of God as the 
King and the Messiah. (See Psalm ii. 6, 7.) 



A. The Messiah is the beginning of the 
creation of God, and the beginning of the 
Kingdom of God; hence the creation and 
preparation of a body for the Word of God, 
which Word has been ordained as Messiah 
and King. This body (see Col. i. 15-18 ; Rev. 
iii. 14) is the first-born of every creature, the 
very beginning of the creation of God, and 
is pure and unblemishable ; hence Satan can- 
not touch this body, for it is created pure, 
and it ever will be kept pure. This body 
(see Col. i. 18) has the pre-eminence in all 
things: wherefore it must be the tangible 
foundation, base, and building that consti- 
tutes the tangible Kingdom of God, as per- 
taining to the living creature (see Eph. ii. 
18, 22), that shall endure forever; hence im- 
mortality pertains to this body. 



B. Creation of earth or of matter. This 
creation comprehends the material from 
which, later, a body was prepared for the 
living creature in the day that the living 
creature was created. This earthy body is 



INDICATIONS OF THE BOOK OF JOB. 



21 



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blemisbable, and it forms no part of the 
pure body that was previously prepared for 
the Word ; they are separate and distinct, 
the one from the other. Mortality pertains 
to this earthy body; hence, through the 
earthy body, Satan has a field of operation 
before him in which to prove the quality 
of the fruit that inheres to his kingdom. 

C. The spirit of the living creature (host 
not being considered) is now brought forth 
and clothed with or born into its earthy 
body. This is the first generation of the 
living creature ; hence this body is the first 
or natural body of the living creature. (See 
the Infinite Reach at B.) Eternal life may 
fall to the creature in this body through the 
fulfilment of a perfectly upright and right- 
eous life. 

D. Satan now having a field of operation 
before him, makes aggression upon the living 
creature thus brought forth, and proves 
thereby that his kingdom bears bitter fruit. 

E. The power of Satan is so great that the 
living creature falls into transgression ; but, 
in this period or age, sin (soe Horn. v. 12, 13) 
is not imputed, for there is no law ; hence 
no penalty is attached to the offence. The 
adherents of the Evil Kingdom, therefore, 
through the non-imputation of sin, fearlessly 
develop their aggressive schemes, but they 
are undoubtedly proving the deadly quality 
of the attributes of which they are unities. 



22 



PRELIMINARY TO THE 



B.C. 

31863 



F. The Son begotten* At this point 
in the Infinite Reach time or determi- 
nate chronology begins. 

In and as the beginning of the crea- 
tion of God, however (see the Infinite 
Reach at A), a body was prepared for 
the Word of God,— the Word of God, 
before such creation, having been or- 
dained as Messiah and King, — that the 
"Word of God might do the will of God. 
The will of God is briefly given as fol- 
lows (Gen. i. 28) : " Be fruitful, and mul- 
tiply, and replenish the earth, and sub- 
due it : and have dominion over the fish 
of the sea, and over the fowl of the air, 
and over every living thing that moveth 
upon the earth ;" wherefore the Word of 
God, "in whom dwelleth all the fulness 
of the Godhead bodily," now, or about 
this point in the Infinite Reach, comes 
forward and invests the body that had 
been prepared for him in and as the very 
beginning of the creation of God ; that 
in, by, and with this body he may do the 
will of God by subjugating all hosts, by 
driving out evil in all its ramifications, 
and by replenishing the earth with those 
of his own choosing; hence with the ad- 
vent of the Word of God as the begotten 
Son (for when the Word of God invested 
the body that had been prepared for the 
Son or Word, the indication follows that 



* Advent of the Messiah as the Living Bread. 



INDICATIONS OF THE BOOK OF JOB. 



23 



the Son was begotten at the period or 
time of such investment) the war against 
Satan is inaugurated ; and with the ad- 
vent of the Word of God as the begotten 
Son determinate chronology begins. (See 
margin.) The indication also follows that 
when the Word of G-od invested the body 
that had been created for it (see the In- 
finite Eeach at A), that such investment 
endowed it with life, and hence this body 
became and was, after the investment, 
the Living Bread which (see St. John vi. 
50, 51) shall be eaten that eternal life 
may, through the eating thereof, pertain 
to the creature. 

G. The Word of God is the Messiah, 
the Messiah is the King, and the King is 
the Son of God, who now dwells in the 
body that was prepared for him in the 
beginning that he might do the will of 
G-od ; therefore, can Satan bring any tar- 
nish upon the unblemished body of the 
Son because of the non- imputation of sin ? 
Never'; for this body is unblemishable 
through the power of the Infinite God 
that created it perfect and without spot; 
hence the non-imputation of sin possesses 
no strength as a temptation to the Son of 
God that he should transgress through 
the prevailing condition of leniency. The 
indication is also manifest that the purity 
of the Kingdom of Bighteousness de- 
pends upon the perfect unblemishability 



24 



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of the body that was prepared for the 
"Word or the Son ; into which body the 
spirit of the living creature is and will 
be regenerated or born that it may be 
clothed upon with this unblemishability. 
(See, also, 2 Cor. v. 1-4.) 

H. The war against Satan (see Eev. xii. 
1-9) is made manifest after the begetting 
of the Son. In this war Satan is cast 
out of heaven into the earth, and his 
angels are cast out with him. Before 
this casting out, however, Satan (see 
Eev. xii. 4) drew a great host after him 
and cast them into the earth ; hence the 
unsubjugated host of evil, and the host 
under bondage to it, roam the earth, ap- 
parently unchecked, with no penalty at- 
tached to their offences ; for no law has 
entered even yet for the imputation of 
sin. 

I. Creation of the First or White Race 
of Men. At or about this time in the 
Infinite Eeach, a body was formed for 
this Eace (Adam's, see Gen. v. 2) of the 
dust of the earth, the breath of life was 
breathed into it by the Creative Power, 
and it became a living soul. Thus the 
spirit of man of Adam's race is, at the 
first, or at the time of its bringing forth, 
clothed with an earthy bodj^, and, hence, 
the earthy body is the first or natural 
body of man of Adam's race. (For the 



INDICATIONS OF THE BOOK OF JOB. 



25 



elementary creation, not formation, of 
this material body, see the Infinite Eeach 
at B.) Man (see Gen. i. 28) is called as 
a subjugatory Element. 

K. The Law enters in with the crea- 
tion and bringing forth of man of Adam's 
race; for (see Eom. v. 13-20) "until the 
law sin was in the world; but sin is not 
imputed when there is no law ;" and (see 
Gal. iii. 19) the law was added because 
of transgressions. Inasmuch, however, as 
death reigned from Adam to Moses, so 
the ruling of the Law is made manifest 
from the calling of Adam, whether such 
Adam be the progenitor of the First 
Eace of men or whether he be the pro- 
genitor of the Fourth Eace. 

The Law entered because of the trans- 
gression that existed prior to the advent 
of man of Adam's Eace; hence, from the 
entering thereof, sin will be imputed to 
the transgressor irrespective of host, that 
the offence may abound against the trans- 
gressor irrespective of host. 

The indication becomes manifest that 
inasmuch as the Law is a righteous em- 
bodiment, that all hosts must come under 
its rulings, whether such hosts pertain 
to the heaven or to the earth ; hence the 
Law contains an ordination to life that 
the one who fulfils the Law may live in 
it, and it contains a ministration of death 
that the penalty of transgression may 



20 



PRELIMINARY TO THE 






rest over the transgressor irrespective of 
host. Wherefore the entering in of the 
Law, with its accruing penalty, — viz., 
death, — calls for the absolute presence of 
two or more witnesses that shall offer 
faithful testimony for and against the 
transgressor irrespective of host, when, 
through the imputation of sin and the 
abounding of the offence, the books shall 
be opened for the judgment of the trans- 
gressor. 



L. Advent of the Messiah as a Faithful 
Witness. The two Faithful Witnesses 
(see Eev. i. 5 ; Eev. iii. 14) are the Lord 
Jesus Christ and the Spirit; hence they 
must have testimony to present from the 
entering in of the Law until judgment 
shall have been rendered against the 
transgressor irrespective of host. 

The First Person of the Trinity may 
also be a Witness, whereby two Wit- 
nesses will be found who can testify for 
and against the transgressor for the 
period of time, — viz., three days and 
three nights, during which the Messiah 
as Jesus Christ lay environed with ab- 
solute death. 

The indication is also clear that inas- 
much as Satan continues from the enter- 
ing in of the Law until the same shall 
be ready to vanish away, that the wit- 
nesses that shall testify in his case must 
also endure for the same period of time. 



INDICATIONS OF THE BOOK OF JOB. 



27 









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M. Creation of the Second or Bed Race 
of Men. This Eace of men is created 
independent of and distinct from the 
First Eace, and is called forth as a sub- 
jugatory Element; wherefore the ruling 
of the Law is over it also ; but, like its 
predecessor (for the First Eace fell into 
transgression), it was too weak to resist 
the wiles of Satan, king of Evil. 

N. The First Race of Men having 
failed in its mission as a subjugatory 
Element, is swept away from the face of 
the earth through the agency of earth- 
quake and volcanic eruption. 

O. The Law of Iniquity calls for the 
transmission of the iniquity of the fathers 
upon the children (see Ex. xxxiv. 5-7) 
unto the third and to the fourth genera- 
tion ; hence, in order that this Law may 
fulfil, an escaping remnant will always 
be provided that the destruction of the 
human family be not total. 

P. The Escaping Remnant is made mani- 
fest in and by the overlap of the First 
and Second races of men (see the Infinite 
Eeach at M-N), during which, by inter- 
marriage, the iniquity, blood, and charac- 
teristics of the First Eace are visited upon 
the Second. 



23 



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Q. Creation of the Third or Black Race 
of Men. This Eace is created and brought 
forth independent of, and distinct from, 
either of the two preceding races. More- 
over the indication is clear that the inter- 
marriage of the White and Eed races 
would not produce a Black race. 

This Eace, in turn, was called and 
given a mission comprehending the sub- 
jugation of Evil, but it failed to cast 
down the mighty Power of Evil ; and, 
hence, failed as a subjugatory Element. 

E. Destruction of the Second or Red 
Race by drought and famine. This de- 
struction, however, was not total ; for by 
intermarriage during the overlap of the 
Second and Third races a remnant was 
made to escape, whereby the iniquity, 
blood, and characteristics of the Second 
were visited upon the Third, and (see 
the Song of Sol. i. 5, 6) not only those 
of the Second, but, by the operation of 
the Law of Iniquity, those of the First 
Eace also. 

S. Creation of the Fourth or Pale Race 
of Men. This Eace was created inde- 
pendent of, and distinct from, the three 
that preceded it. Inasmuch, however, 
as a mixed multitude may be produced 
through the intermarriage of the White, 
Eed, and Black races, the predominating 
color of which would be pale, so the 



INDICATIONS OF THE BOOK OF JOB. 



29 



11 
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pale color of the Fourth Eace of men 
serves as a veil to screen the indepen- 
dent creation of the first three races. 

After the creation of the Fourth Eace 
of Men the Most High rested from his 
labors, and He will not take them up 
again until His great Purpose by Elec- 
tion shall have become established ; which 
Purpose, as already indicated, is the justi- 
fication of all thought and action, through 
the Word or Assenting Power of the In- 
finite Majesty, in a kingdom of which 
He is the absolute unblemished Monarch. 

The Fourth Eace also falls into trans- 
gression, and fails in its mission as the 
subjugator of Evil; wherefore the prom- 
ise is given in the garden of Eden that a 
subjugator shall arise in the House of Man. 

T. The Second and Third Persons of 
the Trinity, now that the whole four 
races of men have failed in their re- 
spective missions as subjugators, evi- 
dently must carry out the plans of the 
Most High for the subjugation of Evil, 
and for the redemption of the creature 
that is under bondage to Satan, and, 
also, to establish God's great Purpose 
by Election ; hence no new creature will 
be created or brought forth that the 
futile efforts of such new creature for the 
establishment of righteousness through 
free agency, or righteousness by works 
under the Law, may be still further ex- 



30 



PRELIMINARY TO THE 



B.C. 
2241 



tended ; the indication being clear that, 
while the creature is on trial, the Second 
and Third Persons of the Trinity will 
not, or do not, take up the subjugatory 
labors ; and that they will not now, or do 
not, take them up until after the complete 
failure of the creature world shall have 
been fully demonstrated, whether such 
creature pertain to the heaven or to the 
earth. 

In the plans of the Most High man 
(see Ex. xix. 3-6) is pointed to as a pos- 
sible kingdom of priests and a holy na- 
tion, which indication is confirmed by 
the choosing of the tribe of Levi in the 
stead of the first-born, that are males, 
among all the tribes of Israel. As a 
priesthood and a holy nation man be 
comes a peculiar people unto the Lord, 
and a choice instrumentality in the won- 
ders pertaining to the regeneration of 
the creature. 

L T . Destruction of the Third Race of Men 
by the Deluge of Noah. Thus the Third 
Eace was swept away ; but by the inter- 
marriage of the Third and Fourth races 
during the overlap or contemporary ex- 
istence thereof, the iniquity, blood, and 
characteristics of the First, Second, and 
Third races were visited upon the Fourth 
race or generation in full harmony with 
the Law that governs the transmission 
of iniquity to the fourth generation. 



INDICATIONS OF THE BOOK OF JOB. 



31 



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The escaping remnant of the Third 
race (see Isa. xxi. 16, 17), and that of 
the overlapping portion of the Fourth 
(see Gen. vii. 7-13), was very small, con- 
sisting of but eight persons in all, — viz., 
Noah and his wife, his three sons and 
their three wives. Upon these eight 
persons, therefore, the iniquity, blood, 
and characteristics of four independent 
consecutive races of men rested; and 
hence, from them are redeveloped the 
mixed multitude that peoples the Fourth 
or Pisonic Age. 

The indication is now clear that, be- 
cause of the complete failure of man of 
Adam's*race, the Second and Third Per- 
sons of the Trinity must, in themselves, 
fulfil the plans of the Most High for the 
subjugation of Evil, and for the redemp- 
tion of the creature that is under bond- 
age to Satan, and, also, to establish God's 
Purpose by Election; hence the grand 
struggle for supremacy will be carried 
on between the Second and Third Per- 
sons of the Trinity on the one part, and 
Satan, King of Evil, on the other part. 
(See, also, Jer. xv. 11-21.) 

V. Advent of the Messiah as the Living 
Bread that came down from heaven, as 
the Eedeemer, and as the Subjugator. 
Melchizedek (see Gen. xiv. 18-20), priest 
of the most high God, brings forth bread 
and wine. This bread is the pure body, 



32 



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or is of the pure body, that was pre- 
pared for the Word in the beginning of 
the creation of G-od (see the Infinite 
Eeach at A), suitable for the labors in- 
volved in the subjugation of evil, and 
for the redemption of the fallen crea- 
ture. 

This bread, as already indicated, be- 
came the Living Bread in the day when 
the Word of God invested it (see the In- 
finite Eeach at F) ; and hence, the Word 
of God by thus investing the pure body 
that had been prepared for the Word, 
invested it with life, and thus the Word 
became and was begotten as the Son of 
God that he might" do the will of God. 
This Living Bread, therefore, is the 
Living Bread that, later (see St. John vi. 
51 ; St. John viii. 54-58 ; Gen. xiv. 18-20), 
came down from heaven ; and, inasmuch 
as it was and is created unblemishable, 
the indication is clear that no evil or un- 
clean thing can become united to it, or 
even touch it. 

Melchizedek is, with little or no doubt, 
the Third Person of the Trinity, the Ful- 
filling Power of the Infinite Majesty; 
the Messiah is the Second Person of the 
Trinity, the Word or Assenting Power 
of the Infinite Majesty; hence the Prime 
Movers in the work for the subjugation 
of evil and for the redemption of the 
fallen creature are made manifest as 
presences. 



INDICATIONS OF THE BOOK OF JOB. 



33 





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When Melchizedek, priest of the most 
high God, brought forth bread and wine 
he met Abram returning from the slaugh- 
ter of the kings. At this meeting (see 
Gen. xiv. 18-20) Melchizedek blessed 
Abram of the most high God, and called 
him possessor of heaven and earth. 
From the greatness of Melchizedek (see 
Heb. vii. 1-4) and from the magnitude 
of the blessing wherewith he blessed 
Abram, the indications are almost posi- 
tive that Abram ate of the bread brought 
forth by Melchizedek; and, also, that this 
bread was the Living Bread that came 
down from heaven, that it was the body 
of the begotten Son (see the Infinite 
Eeach at A), that it was the flesh of the 
Eedeemer which (see St. John vi. 51-58) 
must be eaten that life may ensue ; where- 
fore, when Abraham ate of this Living 
Bread his spirit was born into it or trans- 
ferred into it, that, through such trans- 
fer, he might obtain life. 

At the first, however, where man of 
Adam's race is concerned, the spirit of 
man was born into the earthy body (see 
the Infinite Eeach at I) that was pre- 
pared or formed out of the dust of the 
earth for it ; but now, by partaking of 
the Living Bread, the spirit of man is 
born into the Living Bread also ; and, 
hence, is regenerated or born into the 
body that was created and prepared for 
the Word or Son (see the Infinite Eeach 
3* 



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at A) prior to the creation of matter or 
created condition otherwise. 

When Abram ate of the Living Bread, 
the Living Bread, from the time of the 
eating thereof, took upon itself the flesh 
of Abram, or of Abraham, as he after- 
wards was called, whereby the iniquity 
that rested upon Abraham also rested 
upon the Living Bread through the oper- 
ation of the great Law of Iniquity. 

The indication follows from these con- 
ditions that when the spirit of man is 
regenerated or born into the Living 
Bread, the Living Bread or second body 
with which the spirit of man is thus 
clothed really is (see 1 Cor. xv. 44-48 ; 
St. John vi. 51-58) the flesh of the 
Lord that came down from heaven, or, 
in other words, that it really is of the 
body that was prepared for the Word 
(see the Infinite Reach at A), in and 
as the very beginning of the creation 
of God. 

W. Advent of the Messiah as the Son 
of Man, and as the Seed of Abraham. 
Abraham having eaten of the Living 
Bread, the Living Bread, as already in- 
dicated, became through the operation of 
physical laws part of his flesh ; where- 
fore, by the power of God, it, the Living 
Bread, was brought forth into the world 
a manifest physical presence as the flesh 
and seed of Abraham ; even as woman (see 



INDICATIONS OF THE BOOK OF JOB. 



35 



B.C. 

847 



Gen. ii. 21-23) was brought forth into the 
world, by the same Power, from the flesh 
of Adam as a manifest physical presence. 
From these conditions indications fol- 
low that, at this time (see the Infinite 
Keach at W), the Living Bread became 
the seed of Abraham, and that the seed 
of Abraham (see G-al. iii. 16) is the Mes- 
siah as the Son of man (see, also, Gen. 
iii. 16) ; hence the Messiah made his ad- 
vent as the Son of man (see St. John 
viii. 56-58) in the day of Abraham. 

X. Advent of the Messiah as the Prophet. 
(See Deut. xviii. 15.) The Messiah as 
the Prophet is manifest as a physical 
presence in and as Elisha the son of 
Shaphat ; the proof being witnessed (see 
2 Kings v. 10-14 ; St. Luke vii. 19-23 ; St. 
Luke vi. 44) by Elisha's works ; where- 
fore, from these conditions, indications 
are evident that the Living Bread de- 
scends into the valley of the shadow of 
death, and that it returns from thence 
(see Isa. vi. 13) and shall be eaten. 

By descent into the valley of the 
shadow of death the Messiah changes 
his tabernacle as the Seed of Abraham, 
the Seed of Isaac, the Seed of Jacob, and 
as the Seed of Jacob after him ; hence it 
follows that the Messiah (see 1 Chron. 
xvii. 4, 5) walked in many tabernacles ; 
one of which, as already indicated, is 
that manifest in Elisha the Prophet. 



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Y. Advent of the Messiah as the Seed of 
Woman. Through the ministrations of 
the priesthood of Melchizedek (see St. 
Luke i. 26-35, in harmony with G-en. xiv. 
18-20) the Virgin also ate of the Living 
Bread ; hence the Living Bread was, in 
due time, born of the Yirgin in fulfilment 
of the promise given in the garden of 
Eden, and also in fulfilment of the sign 
given Ahaz, king of Judah. The name 
of this son of the Yirgin was called 
Jesus, and Jesus (see St. Matt, xxvii. 17) 
is called Christ. 

Z. Crucifixion and absolute death of the 
Messiah as Jesus Christ. In this death 
the penalty that rested upon the re- 
deemed transgressor (see the Infinite 
Eeach at K) was absolutely paid in 
strict fulfilment of the Law. 

When the Messiah as Jesus Christ thus 
died he laid down his life in the pure, un- 
blemished body that had been prepared 
for him (see the Infinite Eeach at A) in 
and as the very beginning of the creation 
of God ; and into which the spirit of the 
creature, through the communion or eat- 
ing thereof, had been regenerated prior to 
this absolute death ; hence, through re- 
generation, the creature died an absolute 
death (see, also, 2 Cor. iv.10, 11) in the ab- 
solute death of Jesus Christ the Messiah, 
the Escaping Remnant (see Isa. i. 9 ; Ro- 
mans ix. 29), of and for the creature world. 



INDICATIONS OF THE BOOK OF JOB. 



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A'. Resurrection of the Messiah as Jesus 
Christ. When Messiah as Jesus Christ, 
the manifest Lord and Saviour, arose 
from the dead on the third day after his 
death, he arose as the Word of God, 
clothed with the pure, unblemished, and 
unblemishable body that was prepared 
for him in the beginning of the creation ; 
hence, inasmuch as the spirits of the re- 
deemed were regenerated, born into, or 
transferred from the earthy body that 
was formed for them in the day they were 
created and with which they were clothed 
(see the Infinite Eeach at I) in the day 
they were created into the pure, unblem- 
ishable body of the Messiah (see the In- 
finite Eeach at A), so they, the redeemed, 
will rise with Christ the Eedeemer when 
he returns from the absolute death that 
environs him after his crucifixion, clothed 
with this body ; and, hence, will partake 
of eternal, never-ending life through the 
redemption thus provided. 

With the death of Christ the judgment 
of the creature host commences ; and 
with the resurrection of Christ the Year 
of Jubilee for the creature host is ushered 
in. 

Now, although the Judgmental Era 
commences from the time of the absolute 
death of the Messiah as Jesus Christ, yet, 
inasmuch as transgression does not come 
to the full until the seventy weeks of the 
book of Daniel shall have expired, the in- 



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dication becomes manifest that the judg- 
ment of the Evil Host will not begin 
until after such fulness shall have been 
established. 

B'. Transgression comes to the full at or 
about this time in the Infinite Reach, ac- 
cording to the seventy weeks of the book 
of Daniel; hence the judgment of the 
Evil Host commences with or about the 
year a.d. 2133. The judgment of all hosts 
doubtless will have been rendered prior to 
the advent of the Messiah as King of the 
Thousand Years Era; although the en- 
tire destruction of Evil may not find ac- 
complishment until after this wondrous 
reign shall have expired. 

C. Advent of the Messiah as King of the 
Thousand Years Era. This wondrous 
reign will constitute proof of the subju- 
gation of the earth, as called for (G-en. i. 
28) ; and it also reveals the Ruler as the 
Subjugator Jesus Christ, the Word of 
God, for whom, as Messiah and King, a 
body was prepared which is and was the 
very beginning of the creation of God, 
and into which body the creature world 
is regenerated or born. 

D\ The Era of Destruction. During 
this Era the fire from God out of heaven 
shall come down and shall test all things ; 
that which is good will endure, but that 



INDICATIONS OF THE BOOK OF JOB. 



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which is evil will perish forever as an 
energy and as an active principle. After 
these great things shall have been ful- 
filled, then the Word will return to the 
Father, and the Infinite Three as the 
Sublime Unity will crown the unfold- 
ing future with glories inconceivable for 
wonder and for magnitude. 

E\ End of Time. Time was set apart 
for the overthrow of Evil, and for the 
establishment of a kingdom in which 
all thought and action will be justified 
through the Word or Assenting Power 
of the Infinite Majesty ; hence, with the 
exit of time, Evil ceases to exist as a 
vitality ; but the Kingdom of Eighteous- 
ness is enthroned forever upon an inde- 
structible base without any rival to mar 
the creature or to force development from 
its perfect path. 



INDICATIONS 

OF THE 

BOOK or JOB. 



I. 1. " There was a man in the land of Uz, whose 
name was Job ; and that man was perfect and upright, 
and one that feared God, and eschewed evil." 

Thus the record is given that Job was a perfect and 
an upright man. Who, therefore, is Job? man of 
Adam's race, or is he one of the Eternal Three that 
combine into the Sublime Unity? for of man it is 
stated (2 Chron. vi. 36), "for there is no man that 
sinneth not/' and also (Psalm xiv. 3), " there is none 
that doeth good, no, not one." If the meaning con- 
veyed by these quotations — viz., that there is no man 
that sinneth not — be absolute truth, how can a man of 
Adam's race be pointed to as a perfect and an upright 
man? The indications are clear that such a one can 
only be found in the progenitor of a race of men, as 
Adam, who was created perfect and upright by the 
Creative Power; for Noah, Abraham, Isaac, Jacob, 
David, Solomon, all were transgressors, while even 
Enoch, that was translated, by the law bore upon him 
a burden of iniquity that could only be washed away 
by death. If, however, Enoch did not transgress, 

4 41 



42 INDICATIONS OF THE BOOK OF JOB. 

then lie would live in the Law independent of the 
labors of the Messiah ; for Death possesses no control 
over the righteous. 

Is, therefore, Job identical with Adam ? — that is, is 
he identical with the Adam of the Fourth Race, that 
the truth of the text may apply to him as such and 
thus be considered as established ? or is Job identical 
with a person of the Trinity, that he thus stands be- 
fore the Lord as a perfect and an upright man ? The 
context states, — 

I. 2. "And there were born unto him seven sons 
and three daughters." 

As seven sons and three daughters were born unto 
Job, the indication is strongly marked that Job is not 
a person of the Trinity, but, rather, that he is of and 
after the race of Adam. Indications further follow 
that if he is a man of and after the race of Adam, 
to fill the measure of the text (see verse 1) he must 
be the progenitor of a race of men, and that, as such, 
he was created perfect and upright. 

If Job, in order to fill the measure of the text as a 
perfect and an upright man, must be the progenitor of 
a race of men, how is it that (see xxxi. 33) he speaks 
of an Adam that was a transgressor contemporary with 
or before him ? If Job's reference be to the Adam of 
the Fourth Race, then, in Job, a man is found that is 
born of woman who is free from sin, — which, clearly, 
cannot be ; for, as already stated, " there is no man that 
sinneth not ;" hence the indications are that Job was 
created prior to the Adam of the Fourth Race, that he 
was created subsequent to the Adam of a race preced- 



INDICATIOXS OF THE BOOK OF JOB. 43 

ing him, and that he himself was the Adam or pro- 
genitor of a race independently brought forth, and 
thus was distinct from the others ; hence he was not 
the Adam of the Fourth Race. 

I. 3. " His substance also was seven thousand sheep, 
and three thousand camels, and five hundred yoke of 
oxen, and five hundred she asses, and a very great 
household ; so that this man was the greatest of all the 
men of the east." 

The very great household pertaining to Job indicates 
the multiplication of the newly-created race of which 
Job is the progenitor. The term " east" indicates the 
Second Age of man ; hence, as Job was a perfect and 
an upright man, and, as such, was the Adam of a new 
order or race of men, and as he was the greatest of 
all the men of the east, the indications are that Job 
was the first man of, or the Adam of, the Third Race ; 
which race, in its mission, must cast out the men of 
the east or of the Second Age, and, hence, must become 
greater than the men of the east. Moreover, as Job 
(see verse 6) lived contemporary with the sons of God, 
and as the sons of God (see Gen. vi.) were destroyed by 
the Deluge of Noah, so indications are further given 
whereby he established the age to which Job belonged; 
the sons of God called for by the text being with little 
doubt the people of the Third Age, whose days subse- 
quently ran out at the time of the Deluge. 

I. 4. " And his sons went and feasted in their houses, 
every one his day ; and sent and called for their three 
sisters to eat and to drink with them." 

It is quite probable, inasmuch as Job pertains to the 
Third Age, that the three sisters shadow the daughters of 



44 INDICATIONS OF THE BOOK OF JOB. 

Jerusalem (see the Song of Solomon), that allegorically 
represent the first three ages of men, — viz., the White 
or Euphratic, the Red or Heddekelic, and the Black or 
Gihonic. The feasting of Job's sons, every one his day 
points to the progress of time from the calling of man. 

I. 5. " And it was so, when the days of their feast- 
ing were gone about, that Job sent and sanctified them, 
and rose up early in the morning, and offered burnt 
offerings according to the number of them all : for Job 
said, It may be that my sons have sinned, and cursed 
God in their hearts. Thus did Job continually." 

This verse points to time subsequent to the entering 
in of the Law, for (see Rom. iii. 20) " by the law is 
the knowledge of sin ;" hence sin was round about 
Job, although he himself was, as yet, perfect and up- 
right ; transgression may, however, have overtaken his 
children, or it may overtake them at any time. 

I. 6. " Now there was a day when the sons of God 
came to present themselves before the Lord, and Satan 
came also among them." 

Who are the sons of God called for by the text? 
They are evidently (see Gen. vi. 1-7 ; Song of Sol. i., 
ii. 1-3 ; Rev. vi. 5, 6) the people of the Third Age, of 
which Job is the progenitor ; hence the sons of God 
would be the children of Job. 

The day when the sons of God presented themselves 
before the Lord doubtless was a special occasion for 
the offering of burnt-offerings, and of expressing their 
gratitude to their King and Creator ; but who is Satan ? 
The answer to this question is given as follows (Rev. xii. 
9) : " And the great dragon was cast out, that old ser- 
pent, called the Devil, and Satan, which deceiveth the 



INDICATIONS OF THE BOOK OF JOB. 45 

whole world : he was cast out into the earth, and his 
angels were cast out with hi in." 

Did the Lord God create Satan and his angels, or 
did he not? There appears to be little or no evidence 
to show that the Lord created them, for it is stated 
(Gen. i. 31), " And God saw every thing that he had 
made, and, behold, it was very good." If such was 
the case, how is it possible to call Evil very good ? It 
is not possible, for Evil is evil, and Good is good; the 
one being diametrically opposed to the other; but the 
fruit of the two kingdoms may be made manifest in 
one individuality, as witnessed in the creature, whether 
such creature be animate or inanimate. 

In the allegory of the Creation (see Gen. i. 1, 2), the 
Power of Evil may be recognized as Darkness, and the 
Power of Good as Light ; hence these two Powers (see 
also Rom. v. 13) coexisted from infinity ; yet (see St. John 
i. 5) " the light shineth in darkness ; and the darkness 
comprehended it not ;" nor will it ever comprehend the 
magnitude before which it slowly sinks into oblivion. 

The bringing forth of the creature by the Creative 
Power rouses the dormant energy of Evil into a state 
of sleepless activity; but such activity does not develop 
comprehension of the Creature Power whose unfolding 
plans it ruthlessly tramples under foot. The text in- 
dicates the presence of Satan in Job's Edenic home. 

I. 7. "And the Lord said unto Satan, whence comest 
thou? Then Satan answered the Lord, and said, From 
going to and fro in the earth, and from walking up 
and down in it." 

Here again, by the Lord's question, the indication 
is given that the Lord did not create Satan, while 

4* 



46 INDICATIONS OF THE BOOK OF JOB. 

Satan's reply is confirmatory of independent exis- 
tence. The Lord, however, comprehended Satan in all 
his infinity, and read his most secret thoughts; but 
his question opens out to finite intelligences the im- 
probability of the creation and development of evil 
by the Creative Power. Had such been the case, the 
worlds would form but one vast amphitheatre in which 
man and ravening beasts would prey continually one 
upon the other, under the skilful guidance of Satan, 
their evil trainmaster, otherwise called " that old ser- 
pent, the devil." The Scriptures, however, from the 
very first (see Gen. i. 27, 28), call for the subjugation 
of evil ; man having been predestinated and was called 
as the subjugatory element through which the com- 
mandment of the Lord might be fulfilled. 

I. 8. "And the Lord said unto Satan, Hast thou 
considered my servant Job, that there is none like him 
in the earth, a perfect and an upright man, one that 
feareth God, and escheweth evil ?" 

The record is a^ain given that Job is a perfect and 
an upright man ; hence, where can such a one be found? 
The Adam of the Fourth Race fell before a son was 
born to him, but Job has seven sons and three daugh- 
ters, and still he is a perfect and an upright man. 
From these indications it follows that Job cannot be 
identical with this Adam who also was created perfect, 
but who fell (see Rom. vii. 9) with the entering in 
of the Law. What man, then, brought forth since 
the Adam of the Fourth Race can fill the measure of 
the text : Enoch ? No ; for (see Gal. iii. 11, 12) " that 
no man is justified by the law in the sight of God, 
it is evident : for, The just shall live by faith. 



INDICATIONS OF THE BOOK OF JOB. 47 

" And the law is not of faith : but, The man that 
doeth them shall live in them ;" moreover (see Rom. 
iii. 20), " by the deeds of the law there shall no flesh be 
justified in his sight : for by the law is the knowledge 
of sin," and again (Rom. iii. 23), " for all have sinned, 
and come short of the glory of God ;" hence the per- 
fection and uprightness of Job point to him as one 
who was created perfect and upright and who had not, 
as yet, fallen under the devices of Satan. 

I. 9-12. "Then Satan answered the Lord, and said, 
Doth Job fear God for nought ? 

" Hast not thou made a hedge about him, and about 
his house, and about all that he hath on every side? 
thou hast blessed the work of his hands, and his sub- 
stance is increased in the land. 

" But put forth thine hand now, and touch all that 
he hath, and he will curse thee to thy face. 

" And the Lord said unto Satan, Behold, all that he 
hath is in thy power ; only upon himself put not forth 
thine hand. So Satan went forth from the presence of 
the Lord." 

These verses indicate that, up to this time, the law 
had not entered into Job's Edenic home, but when Job 
and all that he had were put in the power of Satan, 
the indication comes forth that the law had entered as 
a ruling principle to him and to his house, whereby 
Satan (see Rom. vii. 9-11) could essay his power 
against them. 

I. 13-22. " And there was a day when his sons and 
his daughters were eating and drinking wine in their 
eldest brother's house : 

"And there came a messenger unto Job, and said, 



48 INDICATIONS OF THE BOOK OF JOB. 

The oxen were ploughing, and the asses feeding beside 
them : 

"And the Sabeans fell upon them, and took them 
away ; yea, they have slain the servants with the edge 
of the sword ; and I only am escaped alone to tell thee. 

" While he was yet speaking, there came also another, 
and said, The fire of God is fallen from heaven, and 
hath burned up the sheep, and the servants, and con- 
sumed them ; and I only am escaped alone to tell thee. 

" While he was yet speaking, there came also another, 
and said, The Chaldeans made out three bands, and 
fell upon the camels, and have carried them away, yea, 
and slain the servants with the edge of the sword ; and 
I only am escaped alone to tell thee. 

" While he was yet speaking, there came also another, 
and said, Thy sons and thy daughters were eating and 
drinking wine in their eldest brother's house : 

"And, behold, there came a great wind from the 
wilderness, and smote the four corners of the house, 
and it fell upon the young men, and they are dead ; 
and I only am escaped alone to tell thee. 

" Then Job arose, and rent his mantle, and shaved his 
head, and fell down upon the ground, and worshipped. 

"And said, Naked came I out of my mother's 
womb, and naked shall I return thither: the Lord 
gave, and the Lord hath taken away ; blessed be the 
name of the Lord. 

" In all this Job sinned not, nor charged God fool- 
ishly." 

These verses indicate the success of Satan in his 
aggression upon the house of Job : they soon fell into 
transgression, and the penalty thereof came upon them; 



INDICATIONS OF THE BOOK OF JOB. 49 

still, the record is given that in all this Job sinned not, 
nor charged God foolishly. 

The widespread destruction that came upon Job's 
household probably shadows or is coincident with the 
disasters that culminated in the destruction of the 
people of the Second Age, together with those of the 
Third Race who lived contemporary with them, the 
second or Heddekelic Race having been swept away by 
the great famine that prevailed (see Gen. xli. 54-56) 
over all the face of the earth. The Second Race of 
men was created about the year B.C. 23,017, and was 
destroyed about the year B.C. 12,098 ; the Third 
Race was created about the year B.C. 13,465; hence, 
in the light that Job was the Adam of the Third Race, 
he would have been thirteen hundred and sixty-seven 
years old at the time the earth was thus depopulated. 

II. 1-6. " Again there was a day when the sons of 
God came to present themselves before the Lord, and 
Satan came also among them to present himself before 
the Lord. 

"And the Lord said unto Satan, From whence 
comest thou? And Satan answered the Lord, and 
said, From going to and fro in the earth, and from 
walking up and down in it. 

"And the Lord said unto Satan, Hast thou con- 
sidered my servant Job, that there is none like him in 
the earth, a perfect and an upright man, one that 
feareth God, and escheweth evil ? and still he holdeth 
fast his integrity, although thou movedst me against 
him, to destroy him without cause. 

" And Satan answered the Lord, and said, Skin for 






50 INDICATIONS OF THE BOOK OF JOB. 



skin, yea, all that a man hath will he give for his 
life. 

" But put forth thine hand now, and touch his bone 
and his flesh, and he will curse thee to thy face. 

" And the Lord said unto Satan, Behold, he is in 
thine hand ; but save his life." 

From foregoing indications it is quite evident that, 
at the time of this presentation, the people of the 
Third Race are transgressors through the wiles of 
Satan, and that Satan presents himself before the 
Lord conscious of the great success that has attended 
his aggression upon the human family. Job, however, 
still retains his integrity ; but now that the special 
protection of the Almighty is taken from him, and he 
stands as a free agent under the ruling of the Law, 
affliction will take hold of his own flesh, for Satan will 
surely prevail against him in some particular. 

II. 7-8. "So Satan went forth from the presence 
of the Lord, and smote Job with sore boils from the 
sole of his foot unto his crown. 

"And he took him a potsherd to scrape himself 
withal ; and he sat down among the ashes." 

Now, although Job was perfect and upright when 
he together with the sons of God stood before the 
Lord upon the second day, yet when Satan went forth 
from the presence of the Lord upon the second day, 
the test of strength will be between Satan and Job: 
for Job, under the Law, will now be a free agent, the 
Almighty permitting the Law to rule over Job. If, 
therefore, Job be the stronger he will fulfil the mis- 
sion of his calling, — viz., the subjugation of Evil or of 
Satan; in which case Satan (see Ex. xv. 26) cannot 



INDICATIONS OF THE BOOK OF JOB. 51 

bring tribulation upon him ; but should Satan be the 
stronger of the two, then he will certainly cause Job 
to transgress either in thought or deed ; by which he 
could bring disease upon him. The boils with which 
Job was smitten are evidence, if not actual proof, that 
Job fell before Satan, and that he had transgressed 
either in thought or in deed. 

II. 9-10. " Then said his wife unto him, Dost thou 
still retain thine integrity ? curse God, and die. 

" But he said unto her, Thou speakest as one of the 
foolish women speaketh. What? shall we receive 
good at the hand of God, and shall we not receive 
evil ? In all this did not Job sin with his lips." 

Even as Job's wife asks, does Job still retain his 
integrity? The indications are that he does not; 
wherefore his wife said, " Curse God, and die." Why ? 
Because the penalty of transgression rests upon him, 
which penalty is death. Job, however, reproved his 
wife, and accused her of speaking foolishly. If Job 
was under the ban of transgression the penalty of 
which is death, why was his wife's counsel as foolish- 
ness to him ? Further on (see xix. 25) Job gives his 
immortal reply to this and to all such questions, " For 
I know that my Redeemer liveth ;" hence, although 
transgressive through the wiles of a power stronger 
than himself, he proclaims the actual personal exis- 
tence of his Redeemer, and that through his redemp- 
tion proof would be manifest that the evils wrought 
by Satan will be undone forever. Curse God, and die? 
If all were included in the ruling of the First Cove- 
nant, then well might Job despair, and even hearken 
to his wife's ill-advised counsel ; but Job's prophetic 



52 INDICATIONS OF THE BOOK OF JOB. 

vision reaches beyond to a newer and better covenant 
through the Seed promised by which or of which all 
families of the earth shall be blessed. 

Now, although Job sinned not with his lips, yet that 
does not prevent him from being a transgressor: for 
it is stated (St. Math. xv. 19, 20), "For out of the 
heart proceed evil thoughts, murders, adulteries, forni- 
cations, thefts, false witness, blasphemies : 

" These are the things which defile a man ;" hence 
so perfect is the great plan of the Almighty for the 
overthrow of evil that not a vestige of it will be left 
to lurk in the innermost recess of any living creature. 
Evil thoughts engender aggression ; aggression involves 
pain and tribulation ; pain and tribulation wreck the 
happiness of the creature ; whence it follows that evil 
thoughts spring from the fountain of evil. If evil 
thoughts spring from the Fountain of Evil, and if 
Evil shall be overthrown, then it is clear that the evil 
thinker must be counted as a transgressor that the 
offence may abound and judgment be rendered against 
him as a transgressor; hence with the fulfilment of 
the judgment pronounced against the transgressor (be 
the transgression great or small, for by the Law the 
penalty is the same) Evil is met in all its ramifica- 
tions, both great and small ; hence, again, while Evil, 
root and branch, will be swept away forever, the creat- 
ure may exclaim with Job (xix. 23-25), "Oh that 
my words were now written ! oh that they were printed 
in a book ! 

" That they were graven with an iron pen and lead 
in the rock forever ! 

" For I know that my Redeemer liveth, and that he 



INDICATIONS OF THE BOOK OF JOB. 53 

shall stand at the latter day upon the earth." The 
faith of Job is sublime ; for, as the progenitor of the 
Third Race, many years must elapse before the advent 
of the Messiah as the Redeemer of man will be wit- 
nessed j nevertheless the Redeemer of man lived (see 
Psalm xl. 6-8 ; Heb. x. 5-7) before Job was brought 
forth as an instrumentality in the great purpose of the 
Almighty; but the Messiah as the Redeemer of man 
must, clearly, by the Law, make his advent as the son 
of man; which advent took place (see Gen. xiv. 18- 
20; St. John viii. 56-58) in the day of Abraham. 
The day of Abraham, by the indications of the Scrip- 
tures, truly is the " latter day," the latter Time or Age, 
to Job ; hence in the Fourth Age the Messiah, Job's 
Redeemer, the Redeemer of man, stood upon the earth 
as witnessed by the records of both the Old Testament 
and the New. 

Faith in the Redeemer stands to-day upon vastly 
different grounds, or rather upon grounds far more 
widespread than it did in the day of Job. Why ? Be- 
cause in Job's day the Messiah had not made his 
advent in the flesh, but to-day, in the Fourth Age, the 
Sacred records claim that he has made his advent as 
the Redeemer of man, in the flesh of man, and as 
the son of man. Job's faith, therefore, rested solely 
upon promises ; but to-day faith rests not only upon 
promises, but upon work actually performed by the 
Redeemer of Job when he stood upon the earth in the 
latter day or the Fourth Age. 

Job's faith also indicates his belief in the begetting 
of the Son who, in the body prepared for him, came to 
do the will of God. What is a portion of this will ? 

5 



54 INDICATIONS OF THE BOOK OF JOB. 

It is (see Rom. viii. 28-30) the justification and glori- 
fication of those whom he predestinated and called; 
according to his purpose, that which was predestinated 
and called (see Gen. i. 26-28) was man, for man was 
made after the likeness and image of God; which 
clearly shows predestination and calling. Through the 
body thus prepared for the Son Job recognizes his Re- 
deemer ; for into this body Job will eventually be re- 
generated or born, and it, the body prepared for the 
Son, will become the flesh of Job ; hence Job further 
says (xix. 26-27), "And though after my skin worms 
destroy this body, yet in my flesh shall I see God : 

" Whom I shall see for myself, and mine eyes shall 
behold, and not another ; though my veins be con- 
sumed within me." Hence the flesh of Job in which 
he shall see God will be of the pure, spotless, unblem- 
ished body that was prepared for the Son suitable for 
this purpose, and will not be the corrupt body of flesh 
and blood in which he knew evil and transgression : 
for (see text xix.) the corrupt body will be consumed 
within him. From these references indications are 
clear that the counsel of Job's wife was as foolishness 
to him : for why should he curse God and die when 
he knew that his Redeemer lived ? 

Job's reply to his wife, "Shall we receive good at 
the hand of God, and shall we not receive evil ?" in- 
dicates the righteousness of the penalty of transgres- 
sion that pertains to the First Covenant : for if there 
were no penalty for transgression the offence could not 
abound, judgment could not be rendered, and, hence, 
Evil could not be overthrown ; whence it follows that 
the evil that came upon Job was a consequent of his 



INDICATIONS OF THE BOOK OF JOB. 55 

transgression, and that he fell under the machinations 
of the Power of Evil in whose hand he, as a free agent, 
was, through the Law, left by the Almighty. 

II. 11. "Now when Job's three friends heard of all 
this evil that was come upon him, they came every one 
from his own place ; Eliphaz the Temanite, and Bildad 
the Shuhite, and Zophar the Naamathite : for they had 
made an appointment together to come to mourn with 
him, and to comfort him." 

Thus three friends of Job came to mourn with him 
and to comfort him. 

III. 1-10. "After this opened Job his mouth, and 
cursed his day. 

" And Job spake, and said, 

" Let the day perish wherein I was born, and the night 
in which it was said, There is a man child conceived. 

"Let that day be darkness; let not God regard it 
from above, neither let the light shine upon it. 

" Let darkness and the shadow of death stain it ; let 
a cloud dwell upon it; let the blackness of the day 
terrify it. 

" As for that night, let darkness seize upon it; let it 
not be joined unto the days of the year ; let it not come 
into the number of the months. 

" Lo, let that night be solitary ; let no joyful voice 
come therein. 

"Let them curse it that curse the day, who are 
ready to raise up their mourning. 

" Let the stars of the twilight thereof be dark ; let 
it look for light, but have none ; neither let it see the 
dawning of the day : 



56 INDICATIONS OF THE BOOK OF JOB. 

" Because it shut not up the doors of ray mother's 
womb, nor hid sorrow from mine eyes." 

This lament of Job, couched in such powerful lan- 
guage, indicates his great grief at the failure of his 
mission, his calling. As the first-born of, and as the 
progenitor of, the Third Race of men, the command 
was given Job (see the mission of man, Gen. i. 28) to 
subjugate Evil; but instead of subjugating Evil the 
Evil element overcame him and brought him into 
bondage. Is it any wonder, therefore, that Job should 
curse the day of his bringing forth ? Is it any wonder 
that, after his fall, he should lament his fate with bitter 
lamentation ? Not at all ; for the vale of death yawns 
to receive him, while sorrow (see Gen. iii. 17-19) shall 
be his portion all the days of his life ; all of which is 
in addition to his grief of heart at the failure of the 
great mission to which he had been called. Job con- 
tiues his lament, — 

III. 11-16. "Why died I not from the womb? 
why did I not give up the ghost when I came out of 
the belly ? 

" Why did the knees prevent me ? or why the breasts 
that I should suck ? 

" For now should I have lain still and been quiet, I 
should have slept : then had I been at rest, 

" With kings and counsellors of the earth, which 
built desolate places for themselves ; 

" Or with princes that had gold, who filled their 
houses with silver : 

" Or as a hidden untimely birth I had not been ; as 
infants ichich never saw the light." 

Had Job died at the time of his bringing forth, or, 



INDICATIONS OF THE BOOK OF JOB. 57 

rather, at the time the Law entered for his govern- 
ment, he would still have been a transgressor ; for with- 
out transgression (see Rom. vii. 8-11) he was alive, for 
death is not adjudged without transgression ; but, in his 
case, with transgression came pain and tribulation, not 
as yet, however, the death-like sleep that pertains to the 
shadowy vale; for Job had mission to fulfil other than 
the subjugation of Evil j still, had he descended into the 
grave, he would have rested with the kings and counsel- 
lors of the earth that had been called into existence be- 
fore his day. 

The text further indicates that infants born alive, but 
which at the time of their birth give up the ghost, rest 
with kings and counsellors also; but (see verse 16) a 
hidden untimely birth is as though it had not been ; 
hence, as a thing which hath not been cannot be recalled 
into existence, so, by the text, neither can the infant 
that never saw the light be recalled into existence or to 
the light ; if otherwise, then the hidden untimely birth 
could not be classed in essential result with that which 
hath not been. Of the place of rest above indicated 
Job states, — 

III. 17-19. "There the wicked cease from troub- 
ling ; and there the weary be at rest. 

" There the prisoners rest together ; they hear not the 
voice of the oppressor. 

" The small and great are there ; and the servant is 
free from his master." 

Such are the conditions that surround the dwellers in 
the valley of the shadow of death. They sleep an un- 
troubled sleep, their rest is unbroken ; neither the voice 
of the oppressor nor the hand of the wicked can ever- 



■r 



58 INDICATIONS OF THE BOOK OF JOB. 

more arouse them from slumber to pain. Blessed sleep 
for the weary ; for, should no Redeemer arise, even then 
no pain or tribulation could, evermore, find in them a 
conscious habitation, although the text calls them pris- 
oners ; hence the indication is evident that the day will 
come when the length and breadth of this dark land 
will be visited by One who shall proclaim the Divine 
command (see Eph. v. 14), " Awake thou that sleepest, 
and arise from the dead, and Christ shall give thee 
light." 

To Job, in his great affliction, this land of rest was a 
haven more desirable than all the treasures earth could 
cluster around him j for, from his day, not a few years 
only must pass away ; but a myriad lay marked on the 
chart of time before the First fruit from the dead will 
call him to the light undimmed by shadow. Job con- 
tinues, — 

III. 20-22. " Wherefore is light given to him that 
is in misery, and life unto the bitter in soul ; 

" Which long for death, but it cometh not ; and dig 
for it more than for hid treasures ; 

" Which rejoice exceedingly, and are glad, when they 
can find the grave?" 

These questions of Job point to mission other than 
the subjugation of evil; what can it be? and why 
should not man descend into the valley of the shadow 
of death immediately after his transgression is mani- 
fested? Indications follow that life is given to the 
bitter in soul that they may fulfil their part in the great 
Plan that leads to the redemption and restoration of 
others than man. Job knew that his Redeemer lived, 
but the Redeemer of Job is the Redeemer of others be- 



INDICATIONS OF THE BOOK OF JOB. 59 

sides Job ; for (see Rev. xii. 3, 4) Satan cast a host 
into the earth which, clearly, did not pertain to man of 
Adam's race, neither was it (see Rev. xii. 7-9) Satan's 
immediate army. This host (see Eph. iii. 4-6) is the 
host of Gentiles that was created by the Almighty 
prior to the calling of man, and they fell into trans- 
gression prior to the calling of man ; although at the 
time of their fall (see Rom. v. 13, 14) sin was not 
imputed. But what has this to do with the preserva- 
tion of man as a transgressive creature that he should 
continue and not find the grave? The indications 
are that the welfare of the Gentile host is bound up 
with the welfare of man of Adam's race, and that 
the redemption of the Gentile host reaches fulfilment 
through man of Adam's race as a priesthood and a 
nation of priests ; hence that subjugation of evil does 
not comprehend all the mission to which man was 
predestinated and called; therefore light is given to 
him that is in misery, and life unto the bitter in 
soul, that he may fulfil that mission of his individual 
calling ; mission that is shrouded in mistery and hid- 
den from sight. Job appears to indicate this where 
he asks, — 

III. 23. " Why is light given to a man whose way 
is hid, and whom God hath hedged in ?" 

Thus the indication is strongly marked that the 
hidden mystery (see Col. i. 23-27) was open as a 
question to the mind of Job; wherefore Job con- 
tinues : 

III. 24-26. " For my sighing cometh before I eat, 
and my roarings are poured out like the waters. 

" For the thing which I greatly feared is come 



60 INDICATIONS OF THE BOOK OF JOB. 

upon me, and that which I was afraid of is come unto 
me. 

" I was not in safety, neither had I rest, neither was 
I quiet ; yet trouble came." 

The conditions indicated by the text would certainly 
follow w 7 ith the calling of man as a priest ; for perse- 
cution will fall upon the creature that seeks in anyway 
to undo the works of Satan, the powerful King of 
Evil. Inasmuch, therefore, as the priests (see Ex. 
xxix. 32, 33) shall eat those things wherewith the 
atonement was made, so Job partook or ate of some- 
thing that brought upon him dire tribulation ; and even 
before he had eaten fear came upon him ; hence what 
could Job have eaten that could or would thus bring 
down upon him Satan's wrath, if it were not something 
wherewith atonement had been, was, or would be made ? 
Did not Aaron and his sons, the Levitical priesthood, 
eat of those things wherewith the atonement was made ? 
They did certainly ; hence, if atonement was made by 
the things that were eaten, then the indications come 
forth that the well-being of some host or hosts is bound 
up in the eating thereof; and if such be the case, so, 
also, the eating spoken of by Job may pertain to the 
well-being of some host or hosts, in consequence of 
which the devices of Satan were zealously devised 
against him. 

Now, although Job was created perfect and upright, 
yet (see verse 26) he was not in safety ; and although 
he was a worker, evidently for the good of others, yet 
trouble came upon him, which trouble, with little 
doubt, was due to the great strength of Satan, in that 
he caused Job to transgress. 



INDICATIONS OF THE BOOK OF JOB. 61 

IV. 1-6. " Then Eliphaz the Temanite answered 
and said, 

u If we assay to commune with thee, wilt thou be 
grieved ? but who can withhold himself from speaking ? 

" Behold, thou hast instructed many, and thou hast 
strengthened the weak hands. 

" Thy words have upholden him that was falling, and 
thou hast strengthened the feeble knees. 

" But now it is come upon thee, and thou faintest ; it 
toucheth thee, and thou art troubled. 

" Is not this thy fear, thy confidence, thy hope, and 
the uprightness of thy ways ?" 

Even as Eliphaz states, Job (see i. 5) upheld him 
that was falling, instructed many, and strengthened the 
weak hands; but, at the time, he himself (see ii. 1-6) 
had not been given into the hand of Satan. Later, 
however (see ii. 7), Satan did hold him in bondage, and 
smote him with sore boils from the sole of his foot to 
his crown. 

Eliphaz further intimates that the righteousness of 
Job, as shown in his dealings with others, points to 
righteousness under the Law, righteousness by works, 
righteousness through free agency, and that this right- 
eousness is induced through fear of the penalties carried 
with transgression ; hence, when personal trouble over- 
took Job, Eliphaz asks, " Is not this thy fear, thy con- 
fidence, thy hope, and the uprightness of thy ways ?" 
evidently referring to Job's righteousuess by works as 
having been induced through fear of trouble. Eliphaz 
continues, — 

IV. 7. " Remember, I pray thee, who ever perished, 
being innocent? or where were the righteous cut off?" 



62 INDICATIONS OF THE BOOK OF JOB. 

These questions of Eliphaz were propounded in the 
Third Age of man ; hence, who, under the ruling of the 
First Covenant, ever perished or was cut off that was 
perfectly innocent and righteous ? The First Covenant 
ordains to life through righteousness by works ; there- 
fore what power can cut off the perfectly innocent and 
righteous? The indication is clear that, inasmuch as 
the First Covenant or Law was established by the Al- 
mighty, no power exists that can make void the Law 
by cutting off the perfectly innocent and righteous. 
Jesus Christ the righteous (see 1 John ii. 1 ; St. John 
x. 14-18), at the end of his ministry, laid down his 
life for his people ; of his own free will and accord he 
laid it down ; no man took it from him : for he had 
power to lay it down and to take it up again ; but 
when (see Isa. liii. 1-9) the Messiah was cut off out 
of the land of the living, his perfection was marred 
by the heavy burden of sinful flesh that pertained to 
others ; wherefore he was numbered with the trans- 
gressors. This cutting off took place in the Fourth 
Age, while the stand-point of the text, as hidden 
history, is in the beginning of the Third Age, or be- 
fore the Messiah made his advent in the flesh as the 
Redeemer of man ; hence the words of Eliphaz are 
directed against Job as man of Adam's race, and do 
not of necessity include the Messiah as Jesus Christ 
the righteous. The context is confirmatory of these 
indications as follows : 

IY. 8-11. "Even as I have seen, they that plough 
iniquity, and sow wickedness, reap the same. 

" By the blast of God they perish, and by the breath 
of his nostrils they are consumed. 



INDICATIONS OF THE BOOK OF JOB. 63 

" The roaring of the lion, and the voice of the fierce 
lion, and the teeth of the young lions, are broken, 

" The old lion perisheth for lack of prey, and the stout 
lion's whelps are scattered abroad." 

By the Law the things which Eliphaz depicts will 
befall the transgressor, let him pertain to which host he 
may, for the Law is immutable ; hence the afflictions 
that have come upon Job constitute evidence that he is 
not wholly righteous, and, hence, that he is a trans- 
gressor. Eliphaz continues, — 

IV. 12-21. "Now a thing was secretly brought to 
me, and mine ear received a little thereof. 

" In thoughts from the visions of the night, when 
deep sleep falleth on men, 

" Fear came upon me, and trembling, which made 
all my bones to shake. 

" Then a spirit passed before my face ; the hair of 
my flesh stood up : 

" It stood still, but I could not discern the form 
thereof: an image was before mine eyes, there was 
silence, and I heard a voice, saying, 

" Shall mortal man be more just than God? shall a 
man be more pure than his Maker ? 

" Behold, he put no trust in his servants ; and his 
angels he charged with folly : 

" How much less in them that dwell in houses of 
clay, whose foundation is in the dust, which are crushed 
before the moth ? 

" They are destroyed from morning to evening : they 
perish forever without any regarding it 

" Doth not their excellency which is in them go 
away ? They die, even without wisdom." 



64 INDICATIONS OF THE BOOK OF JOB. 

The reasoning of Eliphaz indicates that man cannot 
be more just than God, and be more pure than his 
Maker, or that he cannot equal the justness and purity of 
God. Why ? Because by the Law immortality would 
clothe the creature that transgressed in nothing ; but 
inasmuch (see 1 Tim. vi. 14-16) as none hath immor- 
tality but God, the creature must be counted as a trans- 
gressor, whether such creature be man or angel. By 
the Law, therefore, all are included under sin, — man 
and angel, — for none are perfect like God ; and, hence, 
by the Law, all, whether man or angel, must die; 
which conditions Eliphaz makes manifest in his words 
to Job. If all die through the Law, then Eliphaz 
concludes that they perish forever ; for the First 
Covenant or Law provides no way for the redemption 
of the transgressor. In support of his views Eliphaz 
says to Job,— 

V. 1,2. " Call now, if there be any that will answer 
thee ; and to which of the saints wilt thou turn ? 

" For wrath killeth the foolish man, and envy slayeth 
the silly one." 

Hence, where can Job turn for a witness in confu- 
tation of Eliphaz's words ? The Law forbids the re- 
turn of the dead from their graves, whether as the 
saint, the foolish, or the silly. Eliphaz continues, — 

V. 3-5. " I have seen the foolish taking root : but 
suddenly I cursed his habitation. 

"His children are far from safety, and they are 
crushed in the gate, neither is there any to deliver 
them. 

" Whose harvest the hungry eateth up, and taketh it 



INDICATIONS OF THE BOOK OF JOB. 65 

even out of the thorns, and the robber swalloweth up 
their substance." 

Thus prosperity may hover around the creature for a 
time, but sooner or later the transgressive element will 
manifest itself; the city wall, built through free agency 
for protection, will crumble and fall prostrate. Who or 
what can then deliver ? The Law ? No ; hence Eli- 
phaz says, " Neither is there any to deliver." Where- 
fore Eliphaz recognizes no ruling beyond the First 
Covenant that entered for the overthrow of evil ; hence 
the position he assumes, while it is against Job, yet it 
also militates against the Kingdom of Evil, the source 
and fountain of pain and tribulation. 

That the Kingdom of Evil is the source and fountain 
of pain and tribulation is indicated by Eliphaz in the 
context, as follows : 

V. 6, 7. " Although affliction cometh not forth of 
the dust, neither doth trouble spring out of the ground ; 

" Yet man is born unto trouble, as the sparks fly 
upward." 

The dust and the ground are God's creatures; hence, 
as (see Gen. i. 1) u in the beginning God created the 
heaven and the earth," so trouble and affliction cannot 
come forth from them, they having been pronounced 
to be very good ; and, as man is born unto trouble, so 
God does not institute it ; hence pain and tribulation 
must pertain to the Kingdom of Evil as the source 
and fountain thereof. Eliphaz further counsels Job, — 

V. 8-16. " I would seek unto God, and unto God 
would I commit my cause : 

" Which doeth great things and unsearchable ; mar- 
vellous things without number : 



66 INDICATIONS OF THE BOOK OF JOB. 

" Who giveth rain upon the earth, and sendeth waters 
upon the fields : 

" To set up on high those that be low ; that those 
which mourn may be exalted to safety. 

" He disappointeth the devices of the crafty, so that 
their hands cannot perform their enterprise. 

"He taketh the wise in their own craftiness: and 
the counsel of the froward is carried headlong. 

" They meet with darkness in the daytime, and grope 
in the noonday as in the night. 

" But he saveth the poor from the sword, from their 
mouth, and from the hand of the mighty. 

" So the poor hath hope, and iniquity stoppeth her 
mouth." 

In these verses Eliphaz acknowledges and asserts the 
supremacy of God ; but, at the same time, he indicates 
that evil flows through the creature, and as it is driven 
out so the creature rises into safety, yet not (see iv. 19, 
20 ; v. 4) into eternal life. This plan, however, pro- 
vides no way for the overthrow of Evil ; for with the 
continued advent of the creature new fields arise in 
which the Adversary preserves the vigor and activity 
of his kingdom. 

The deductions of Eliphaz (verse 16), "So the poor 
hath hope, and iniquity stoppeth her mouth," are not 
sound except in a very limited sense, for the elevation 
of a poor man does not stop the mouth of iniquity, else 
(see verse 7) man would not be born unto trouble ; it 
being evident that as long as there is trouble there is 
iniquity also. But should the individual be raised or 
exalted above trouble and iniquity for his natural life 
that the mouth of iniquity may, in his case, be stopped, 



INDICATIONS OF THE BOOK OF JOB. 67 

no guarantee is given of a renewed existence to that in- 
dividual after his natural life shall have expired ; neither 
is any guarantee given that the mouth of iniquity is 
not opened with greater effect in another direction, even 
as the changing wind of a cyclone does not, of necessity, 
indicate a less degree of force. Eliphaz continues, — 

V. 17, 18. "Behold, happy is the man whom God 
correcteth : therefore despise not thou the chastening of 
the Almighty : 

" For he maketh sore, and bindeth up : he woundeth, 
and his hands make whole." 

From the stand-point of Eliphaz the chastening of 
the Almighty would result in the elevation of the 
chastened above his enemies during his natural life, so 
that he would not be cut off before the years thereof 
should have become fulfilled ; in confirmation of which 
Eliphaz continues, — 

V. 19-27. "He shall deliver thee in six troubles: 
yea, in seven there shall no evil touch thee. 

" In famine he shall redeem thee from death : and in 
war from the power of the sword. 

" Thou shalt be hid from the scourge of the tongue : 
neither shalt thou be afraid of destruction when it 
cometh. 

" At destruction and famine thou shalt laugh : 
neither shalt thou be afraid of the beasts of the earth. 

" For thou shalt be in league with the stones of the 
field : and the beasts of the field shall be at peace wath 
thee. 

" And thou shalt know that thy tabernacle shall be 
in peace; and thou shalt visit thy habitation, and shalt 
not sin. 



G8 INDICATIONS OF THE BOOK OF JOB. 

" Thou shalt know also that thy seed shall be great, 
and thine offspring as the grass of the earth. 

" Thou shalt come to thy grave in a full age, like as a 
shock of corn cometh in in his season. 

"Lo this, we have searched it, so it is; hear it, and 
know thou it for thy good." 

Thus Eliphaz confirms his position, that, as in the 
case of Job, the creature may rise in his natural life 
above iniquity and trouble, and, consequently, sin not ; 
whereby he may live out the years of his natural life 
surrounded with great blessings; but, alas! just as the 
haven is reached death covers; then — a blank ; for, by 
the philosophy of Eliphaz (see iv. 18-21 ; v. 1), even 
the saints perish forever. 

VI. 1-3. " But Job answered and said, 

"Oh that my grief were thoroughly weighed, and 
my calamity laid in the balances together ! 

" For now it would be heavier than the sand of the 
sea : therefore my words are swallowed up." 

Should Job's grief and calamity be laid in the bal- 
ances on the one hand, and the position accorded Job 
by the philosophy of Eliphaz in the other, the indica- 
tion is given that the struggles of Job to preserve his 
uprightness, his failure, and his great afflictions cannot 
find adequate compensation in the few years, the ripe 
age, allotted him by the reasoning of Eliphaz. Truly, 
what intelligence would desire life, and the knowledge 
of life, the limits of which are so briefly set, and with 
them the certainty that tribulation will permeate the 
whole? Scarce one; for (see Gen. xlvii. 9) Jacob the 
patriarch said unto Pharaoh, " The days of the years 



INDICATIONS OF THE BOOK OF JOB. (J9 

of my pilgrimage are a hundred and thirty years : few 
and evil have the days of the years of my life been." 
Thus at or near the end of his earthly life (for he sur- 
vived this episode only seventeen years), Jacob leaves a 
record of the undesirability of an earthly pilgrimage or 
of the natural life; hence if Jacob's griefs and calami- 
ties were weighed in the balances on the one hand, and 
his unmixed joy on the other, then the indication is 
clear that the scale bearing Jacob's griefs and calamities 
would far exceed in weight the one that bore the coun- 
ter-freight of joy. What if there were no beyond to 
Jacob? Would not Jacob then have exclaimed with 
Job, " Oh that my grief were thoroughly weighed, and 
my calamity laid in the balances together !" Jacob's 
summary and Job's exclamation embody the same con- 
clusion, — viz., that this life without a future existence 
is far more undesirable than though (see iii. 16) it had 
never been. 

Job's calamities are evidence of his transgression ; 
and because of his transgression and his calamities, his 
words, even as he says (verse 3), are swallowed up. 
How are they swallowed up? They are swallowed up 
in that, because of transgression, he failed in his mis- 
sion as a subjugator of evil. As a free agent, and as 
uutransgressive, Job's words were full of strength ; but 
as a free agent and as a transgressor they are swallowed 
up, they are without force. How is it known that Job 
is a transgressor ? Job's own words indicate the reply, 
as follows : 

VI. 4. " For the arrows of the Almighty are within 
me, the poison whereof drinketh up my spirit : the 
terrors of God do set themselves in array against me." 

6* 



- 



70 INDICATIONS OF THE BOOK OF JOB. 

How can such conditions possibly arise should Job 
still be perfect and upright? or, does God shoot poi- 
soned arrows at the upright and righteous? The in- 
dications are that he does not; hence it follows that 
Job suffers afflictions consequent upon transgression 
through the ruling of the First Covenant or Law that 
was instituted by the Almighty for the government 
not only of man, but of all hosts, that judgments 
might come not only upon man but upon all hosts also. 
These conditions Job indicates as follows : 

VI. 5. "Doth the wild ass bray when he hath 
grass ? or loweth the ox over his fodder ?" 

Therefore the indication follows that as the wild ass 
does not bray when he hath plenty of grass, and as 
the ox loweth not over his fodder, which the Lord pro- 
vided them, neither should Job have had cause to com- 
plain of the goodness of the Almighty before he fell 
under the devices of Satan ; or evil would have been 
present in the garden of Eden independent of Satan, 
King of Evil ; hence the words of Job are confirmative 
of his fallen state, a condition that befell him subse- 
quent to the day when (see ii. 3-7) he was placed in 
the hand of Satan ; wherefore Job says, — 

VI. 6, 7. " Can that which is unsavoury be eaten 
without salt ? or is there any taste in the white of an 
egg? 

" The things that my soul refused to touch are as my 
sorrowful meat." 

Hence, as the unsavory cannot be eaten without salt, 
neither can the life of Job in his fallen state be bear- 
able without a Redeemer, and as the white of an egg is 
tasteless without something to redeem it, so Job's life 



INDICATIONS OF THE BOOK OF JOB. 71 

to him, in his fallen condition, is valueless without a 
Redeemer, while the things which Job's soul refused 
to touch are become as his sorrowful meat, which con- 
dition Paul puts in plain words when he states (Rom. 
vii. 15), " For what I would, that do I not ; but what I 
hate, that do I." Job coutinues, — 

VI. 8-10. "Oh that I might have my request; 
and that God would grant me the thing that I long 
for! 

"Even that it would please God to destroy me; that 
he would let loose his hand, and cut me oif! 

"Then should I yet have comfort; yea, I would 
harden myself in sorrow : let him not spare ; for I 
have not concealed the words of the Holy One." 

The request of Job, in that he longs for God to cut 
him off, carries with it this comfort, — viz., that as he 
should thus be cut off, so most assuredly the evil host 
that compassed his downfall, the source and fountain 
of pain and tribulation, would be cut off also, never 
more to afflict or make aggression upon any field how- 
ever great or however small. Job's conscience is clear 
in his expressed desire ; for he has not concealed the 
words of the Holy One ; and, by the words of the Holy 
One (see Gen. ii. 16, 17), the transgressor shall surely 
die ; hence Job could harden himself in his sorrow ; 
hence Job could say "let him not spare;" for with the 
•fulfilment of transgression the host of Evil will even- 
tually be judged and destroyed forever. But the evils 
which have been heaped upon Job help to fill up the 
measure of iniquity that pertains to the Evil Kingdom; 
wherefore, even like Samson (see Jud. xvi. 30), Job 
desired to die with his enemies, he well knowing that 



72 INDICATIONS OF THE BOOK OF JOB. 

evil once dead would never more be resuscitated or 
brought back to life. Job continues, — 

VI. 11. " What is rny strength, that I should hope? 
and what is mine end, that I should prolong my life?" 

In this verse Job reverts to his free agency as a sub- 
jugator of Evil; but what is Job's strength that he 
should hope? Can he really hope to overthrow, to 
cast down Satan, the mighty Power of Evil ? or can 
he hope to obtain life through a perfect fulfilment of 
Law, or through righteousness by works? The evi- 
dence is clear that he cannot, for he asks, " What is mine 
end, that I should prolong my life?" Job knows that, 
at this time, he is a transgressor; wherefore his end ap- 
proaches by an immutable decree ; hence a few days added 
to his life, be they sunshine or cloud, cannot change the 
result, and can never make Job, as a free agent, the sub- 
jugator of Evil. Job continues by asking, — 

VI. 12, 13. "Is my strength the strength of stones? 
or is my flesh of brass ? 

"Is not my help in me? and is wisdom driven quite 
from me?" 

Thus Job contrasts his strength with the strength of 
the Adversary, in whose hand he was placed by the 
Law. How, then, can he hope to overthrow the Ad- 
versary through his free agency? He cannot, for he 
asks, "Is not my help in me?" thus indicating his free 
agency under the Law ; and he further asks, " Is wis- 
dom driven quite from me?" thus indicating his weak- 
ness as a free agent. Job continues, — 

VI. 14. "To him that is afflicted pity should be 
shewed from his friend ; but he forsaketh the fear of 
the Almighty." 



INDICATIONS OF THE BOOK OF JOB. 73 

The afflictions of Job are consequent upon trans- 
gression ; hence pity finds place, for if Job had not 
transgressed, and had not fallen under the devices of 
Satan, whence would he have had need of pity ? or did 
pity have a habitation in the garden of Eden .before 
the fall ? The possibility is remote ; but after the fall 
affliction seeks condolence such as one friend should 
show to another. Eliphaz, however, in condoling with 
Job, wrings all the comfort from his words by limiting 
Job's existence (see iv. 18-20; v. 26) to his natural 
life, thus confirming the lasting rule of the First Cove- 
nant as the ministration of death upon all the good as 
well as the bad. This position is not tenable, for 
after the fall it is stated (Gen. iii. 14, 15), "And the 
Lord God said unto the serpent, Because thou hast 
done this, thou art cursed above all cattle, and above 
every beast of the field ; upon thy belly shalt thou go, 
and dust shalt thou eat all the days of thy life : 

"And I will put enmity between thee and the 
woman, and between thy seed and her seed; it shall 
bruise thy head, and thou shalt bruise his heel." Had 
Eliphaz heeded these words of the Lord God he would 
not have forsaken the fear of the Almighty, for by 
them the promise is carried that the serpent shall be 
overthrown by one greater than Adam and stronger 
than Satan. 

The overthrow of Satan, however, does not by any 
means fill out the labors of the Subjugator, for (see 1 
John iii. 8) " the Son of God was manifested, that he 
might destroy the works of the devil." The destruc- 
tion of the works of the devil involves the redemption 
of the Fallen; the redemption of the Fallen involves 



74 INDICATIONS OF THE BOOK OF JOB. 

the separation of the good from the evil ; wherefore, 
after the good shall have been separated from the evil, 
then the eternal life which was promised the creature 
(see 1 John ii. 26) can be conferred upon it notwith- 
standing the ministration of death that pertains to the 
First Covenant. 

This beyond does not appear in the reasoning of 
Eliphaz; but the reasoning of Eliphaz endorses and 
proclaims the overthrow and blotting out of evil through 
the ruling of the Law. Job continues, — 

VI. 15-18. "My brethren have dealt deceitfully as 
a brook, and as the stream of brooks they pass away ; 

"Which are blackish by reason of the ice, and 
wherein the snow is hid : 

" What time they wax warm, they vanish : when it 
is hot, they are consumed out of their place. 

" The paths of their way are turned aside ; they go 
to nothing, and perish." 

As the ice-bound brook seems to afford footholds 
strong as the earth itself, so the reasoning of Eliphaz 
(see v. 1-27) seems to be full of strength, vitality, and 
comfort ; but when the sun takes a higher range in 
the heavens and pours his heated rays upon the icy 
mass till it melts and passes away, so the reasoning of 
Eliphaz weakens and disappears under the steady 
light that comes from above, and, hence, no longer 
points to a pathway that can safely be trodden. Job 
continues, — 

VI. 19-21. "The troops of Tema looked, the com- 
panies of Sheba waited for them. 

" They were confounded because they had hoped ; 
they came thither and were ashamed. 



INDICATIONS OF THE BOOK OF JOB. 75 

" For now ye are nothing; ye see my casting down, 
and are afraid." 

As the reasoning of Eliphaz loses its strength, so 
those treading the same pathways become confounded ; 
and as Job is cast down because of his transgression, 
so they, by seeing it, are afraid, for the Law that cast 
down Job will surely cast them down also. Eliphaz 
accorded Job a full natural life, and an easy descent 
into oblivion, under the ruling of the First Covenant ; 
for Job was both good and evil ; but such compensation 
will not outweigh his grief and calamity that he should 
have been called into existence; hence a myriad of 
Jobs would not cast down evil, or lessen the power of 
the Evil Kingdom. Such being the situation, why 
call the creature into existence? The call of the 
creature resulted, eventually, in the entering of the 
Law by which the host of evil is brought under its 
rulings in a thoroughly righteous manner, so that if 
offence abound judgment may be rendered against the 
offender, be the offender whence he may. 

The casting down of Job, by the text, makes others 
afraid ; hence they begin to realize the immutability of 
the Law that makes the offence abound. Evil, there- 
fore, will not be crushed until after there shall have 
been a thorough comprehension of the Law that entered 
with man. Job continues, — 

YI. 22, 23. " Did I say, Bring unto me ? or, Give 
a reward for me of your substance ? 

" Or, Deliver me from the enemy's hand ? or, Redeem 
me from the hand of the mighty ?" 

These words indicate that Job did not seek for 
evil things ; that he did not, of his own free will, 



76 INDICATIONS OF THE BOOK OF JOB. 

seek to join hands with evil, either for protection or 
reward. 

The evidence is clear (see ii. 3-5) that before the 
fall, yet after the Law had entered, Satan could make 
aggression upon Job in the way of temptation, or of 
inspiring terror at his presence, for he is (see Psalm 
lii. 1-4) a mighty man, while the Law becomes a 
potency in his hand for entering a doubt. Job con- 
tinues, — 

VI. 24. " Teach me, and I will hold my tongue : 
and cause me to understand wherein I have erred." 

Truly wherein did Job err? That he did err is 
palpable, but if Job did not say to the Evil Host, 
" Bring unto me, or, Give a reward for me of your sub- 
stance, or, Deliver me from the enemy's hand, or, Re- 
deem me from the hand of the mighty," how could the 
Evil Host, the companions of Sheba, or even Eliphaz, 
make Job understand wherein he had transgressed 
without condemning themselves ? For if Job did not 
go to them, then they must have come to him. Job 
does not claim to be perfect and upright, but the indi- 
cations are that the aim of his remarks is to place evil 
upon its own base, that sin (see Rom. vii. 13), " that it 
might appear sin, working death in me/' or by the 
text, in Job, " by that which is good ; that sin by the 
commandment might become exceeding sinful." Job 
continues, — 

VI. 25. " How forcible are right words ! but what 
doth your arguing reprove ?" 

Does the argument of Eliphaz reprove evil or does 
it not? If the creature (see iv. 19-21) becomes dead 
forever through the influence of evil, and evil still 



INDICATIONS OF THE BOOK OF JOB. 77 

exists as an aggressive power, then the argument of 
Eliphaz does not reprove evil. If it does not reprove 
evil, then, as the text asks, what does it reprove ? The 
answer becomes limited : it reproves the creature, and 
lets evil go free. How false, therefore, the resultant, 
and how forcible are right words ! hence the indication 
is manifest that the creature, the victim, the spoiled, 
shall not bear all the reproof and the penalty, while 
the Source of the evil fountain that overwhelms it 
continues freely on its evil rejoicing way. The creature 
eannot be condemned without the condemnation of evil 
follow ; but the redemption of the creature does not 
bring with it the redemption of evil ; for (see 1 John 
iii. 9), " Whosoever is born of God cloth not commit 
sin ; for his seed remaineth in him : and he cannot sin, 
because he is born of God." Hence, whosoever is born of 
God is regenerated, or born into the body that was pre- 
pared for the Son suitable for this purpose ; and this 
Seed or body (see Heb. x. 5-10 ; Gal. iii. 16) is Christ ; 
wherefore, as he that is born of God will be raised up 
in this body, he cannot sin, because he is regenerated or 
born into its perfection. Evil, however, cannot be re- 
generated or born into the body that was prepared for 
the Son ; therefore, while the redemption of the creature 
can be brought about, the redemption of evil will never 
be realized. Job continues, — 

VI. 26, 27. " Do ye imagine to reprove words, and 
the speeches of one that is desperate, which are as 
wind ? 

" Yea, ye overwhelm the fatherless, and ye dig a pit 
for your friend." 

Here, again, Job confronts Eliphaz with the con- 
7 



78 INDICATIONS OF TEE BOOK OF JOB. 

demnation of the creature under bondage to sin, and 
the consequent tribulations that follow through his ar- 
guments and positions. By the argument of Eliphaz 
the words and speeches of one that is rendered desperate 
through mental and physical suffering are reproved, 
the fatherless are overwhelmed, and a pit is dug for the 
creature ; but what hope does Eliphaz hold out to Job 
of any future existence beyond a ripe old age ? Very 
little, if any ; hence the reproof of Eliphaz is directed 
against the creature, rather than against the Source of 
evil, based upon the ruling of the Law or First Cov- 
enant. Job continues, — 

VI. 28. " Now therefore be content, look upon me ; 
for it is evident unto you if I lie." 

Thus Job, covered with boils and overwhelmed with 
sorrow, presents, in himself, a proof of his own words ; 
for were he without sin these afflictions would not have 
befallen him ; but inasmuch as they have befallen him, 
then, through them, the pit is dug into which the ar- 
gument of Eliphaz would fling Job forever. Job con- 
tinues, — 

VI. 29. " Return, I pray you, let it not be iniquity ; 
yea, return again, my righteousness is in it." 

Which, therefore, shall it be, iniquity or righteous- 
ness? It is evident that through the philosophy of 
Eliphaz iniquity will sweep the creature out of exist- 
ence ; hence Job prays Eliphaz to recede from his posi- 
tion, further saying, "Let it not be iniquity;" for why 
should iniquity reign to the eternal destruction of the 
creature? Job further said, "My righteousness is in 
it." In what? Evidently in the non-imputation of 
iniquity. Should such a condition arise, then the dual- 



INDICATIONS OF THE BOOK OF JOB. 79 

ity of man is brought forward, — that is, the conditions 
of good and evil that envelop or environ him. Hence, 
through the evil element pervading man, Eliphaz digs 
a pit for the creature, and into which he consigns him 
forever ; but Job, through the good that pervades the 
creature, looks forward to the separation of the good 
from the evil, and consequently to the establishment of 
righteousness, that the creature through the good may 
escape from the pit and find a life beyond it. Job 
intimates these two positions as follows : 

VI. 30. " Is there iniquity in my tongue ? cannot 
my taste discern perverse things?" 

By which Job perceives things which are both good 
and evil, and which pertain to a state higher than the 
physical. Job continues, — 

VII. 1-3. " 7s there not an appointed time to man 
upon earth ? are not his days also like the days of a 
hireling? 

"Asa servant earnestly desireth the shadow, and as 
a hireling looketh for the reward of his work ; 

" So am I made to possess months of vanity, and 
wearisome nights are appointed to me." 

The fall of man having been foreseen, the time of man 
upon the earth (see Acts xvii. 26) was before appointed, 
and also the bounds of their habitation. Job asks, evi- 
dently of man, are not his days also like the days of a 
hireling? thus indicating mission. 

The mission of man is given (Gen. i. 28), and it in- 
volved the subjugation of the earth, and of every living 
thing that moved upon it. Man, however, failed in 
this part of his mission, and, hence, the result of his 



80 INDICATIONS OF THE BOOK OF JOB. 

labors is manifested by his reward. What is this re- 
ward? Vanity and wearisome nights, — Job continu- 
ing,— 

VII. 4-6. " When I lie down, I say, When shall I 
arise, and the night be gone? and I am full of tossings 
to and fro unto the dawning of the day. 

" My flesh is clothed with worms and clods of dust ; 
my skin is broken, and become loathsome. 

" My days are swifter than a weaver's shuttle, and 
are spent without hope." 

Such is the reward that falls to the lot of sinful 
flesh ; and to and in himself — that is, through his own 
free agency — Job's days are spent without hope, for 
the penalty of the First Covenant rests irrevocably 
upon him. Job continues, — 

VII. 7-10. "Oh remember that my life is wind : 
mine eye shall no more see good. 

" The eye of him that hath seen me shall see me no 
more : thine eyes are upon me, and I am not. 

" As the cloud is consumed and vanisheth away ; so 
he that goeth down to the grave shall come up no 
more. 

" He shall return no more to his house, neither shall 
his place know him any more." 

If such be the case, wherein does Job's reasoning 
differ in result from that of Eliphaz? For Job con- 
demned the philosophy of Eliphaz. The indications 
come forth that Job and Eliphaz accord as far as the 
destruction of the natural body is concerned ; but, while 
Eliphaz buries both soul and sinful flesh deeply within 
the pit never more to reappear, Job consigns the body of 
sinful flesh — the natural body — only to such destruction. 



INDICATIONS OF THE BOOK OF JOB. 81 

If man be regenerated or born into a new body, 
what need is there for the old one? more especially as 
the old one is irrevocably overwhelmed by the minis- 
tration of death pertaining to the First Covenant? 
Can the immutable Law that was given in the garden 
of Eden stand fulfilled while the natural body, or the 
body of sinful flesh, is in existence? The probability 
is exceedingly doubtful ; hence, that the body of sinful 
flesh might be cast off forever, man was and is regen- 
erated into the body that was prepared for the Son 
suitable for this purpose ; wherefore the body of sinful 
flesh dies, sinks into the pit, and (see text) neither shall 
its place know it any more. 

The spirit of man that is regenerated or born into the 
body of the Son that was prepared for him died with 
the Son when he laid down his life a propitiation for 
sin. If, therefore, the body of sinful flesh be dead upon 
its own base, and if the spirit of man be regenerated or 
born into a new body that is without " spot, wrinkle, 
or blemish," what call is there for a resurrection of the 
old or natural body? Is not the resurrection of the 
spirit of man clothed with the perfect body of the Son 
sufficient for all things? It undoubtedly is sufficient; 
and, hence, if sufficient, then the body of the sinful 
flesh, the natural body, will never more rise into exist- 
ence; but the image of the earthy (see 1 Cor. xv. 49 ; 
St. Luke xxiv. 36-43) will supersede the earthy; and 
in which body individual identity will be established 
and reproduced as perfectly as the individual identity 
of the Saviour was perceptible to his disciples after his 
resurrection. 

Job's lament takes cognizance of his calling, his 



82 INDICATIONS OF THE BOOK OF JOB. 

mission, the strength of the Adversary, his weakness, 
his fall, and his consequent tribulation; wherefore he 
says, — 

VII. 11-16. "Therefore I will not refrain my 
mouth; I will speak in the anguish of my spirit; I 
will complain in the bitterness of my soul. 

" Am I a sea, or a whale, that thou settest a watch 
over me? 

" When I say, My bed shall comfort me, my couch 
shall ease my complaint; 

" Then thou scarest me with dreams, and terrifiest 
me through visions : 

" So that my soul chooseth strangling, and death 
rather than my life. 

" I loathe it; I would not live alway : let me alone; 
for my days are vanity." 

Truly, what is the life of the creature that he should 
continue forever? or what is the life of a creature that, 
as a class, order, or genus, he should live forever ? Can 
he, through his free agency, hope (see Isa. xiv. 14) to 
rise above the heights of the clouds, and be like the 
Most High? No. If not, where can tribulation cease? 
There is no limit, for exquisite happiness on the one 
hand will be met with exquisite torture on the other, 
however high the degree of perfection, no system ex- 
isting whereby, through free agency, the power and 
progress of Evil may be stayed ; hence it follows that 
free agency must give place to a ruling power that is 
perfect in all its attributes, not a power that will be, 
or may be, or can be, for that is not perfection. A 
perfect power must have been perfect as a power 
throughout the infinite past, which is a condition that 



INDICATIONS OF THE BOOK OF JOB. 83 

does not pertain to progress or development; hence the 
perfect power is not a creature. The indication is clear 
that the creature cannot create the perfect power, but 
the perfect power may, can, or does create the creature. 

The inanimate creature is more obedient to order 
than the animate, as Avitnessed in the movements of 
the sun, moon, and stars ; whence it follows that the 
former is governed by a perfect creative power, while 
the latter is not so governed (the Law being the 
governing principle). If, however, there is no perfect 
creative governing power, how is it that the inanimate 
is more obedient to order than the animate? The fact 
that the inanimate is more obedient to order than the 
animate is proof of the existence of a perfect creative 
governing power; while the dereliction of the animate 
is proof that the perfect .creative governing power 
permits such dereliction in accordance with some plan 
or purpose which he has established. 

Inasmuch, therefore, as the perfect creative governing 
power permits dereliction from perfect order, then the 
existence of a power contrary to, and adverse to, the 
perfect power is indicated. This adverse power is the 
one which mars the perfection of the creature, whether 
such creature be great or small ; hence it becomes rival 
to and stands up against the perfect creative governing 
power. If therefore the perfect power established a 
great purpose, the indications are that this purpose 
involves the complete downfall and overthrow of the 
adverse pow T er that makes aggression upon and mars 
every creature ; hence it now follows that of these two 
powers one is the Lord of hosts and the other is Satan, 
King of Evil ; w T herefore (see Isa. xiv. 24-27) " the 



84 INDICATIONS OF THE BOOK OF JOB. 

Lord of hosts hath sworn, saying, Surely as I have 
thought, so shall it come to pass ; and as I have pur- 
posed, so shall it stand : 

"That I will break the Assyrian in my land, and 
upon my mountains tread him under foot: then shall 
his yoke depart from off them, and his burden depart 
from off their shoulders. 

"This is the purpose that is purposed upon the 
whole earth : and this is the hand that is stretched out 
upon all the nations. 

" For the Lord of hosts hath purposed, and who 
shall disannul itf and his hand is stretched out, and 
who shall turn it back ?" 

If the perfect Power permits dereliction of order in 
the animate, intelligent creature, then the indication 
comes forth that such intelligent creature is a free 
agent; but, that the perfect Power might retain his 
perfection, the Law entered (see Gen. ii. 16, 17) for 
the government of all hosts, heavenly and earthly. 

Under the rule of the perfect Power (see Rom. vii. 
9) man was safe, but under the Law (see iii. 25-26 ; 
Rom. vii. 9) man was not in safety. Why? Because 
of his free agency. Why because of his free agency ? 
As a free agent man was not in safety because of the 
great strength of Satan, King of Evil. If, therefore, 
man as a free agent is not in safety because of the 
great strength of Satan, truly what is the life of the 
creature that he as a class, order, or genus should live 
forever compassed with pain and sorrow? Live for- 
ever ! would not the creature rather choose death, and 
with Job say of life, " I loathe it, I would not live 
alway ?" Job continues, — 



INDICATIONS OF THE BOOK OF JOB. 85 

VII. 17-19. "What is man, that thou shouldest 
magnify him? and that thou shouldest set thine heart 
upon him ? 

" And that thou shouldest visit him every morning, 
and try him every moment? 

" How long wilt thou not depart from me, nor let 
me alone till I swallow down my spittle?" 

Man was predestinated and called as a great and 
peculiar instrumentality in the overthrow of the 
Power of Evil, and in the redemption of the Fallen. 
With man the Law entered by which the offence 
abounded ; by the abounding of the offence evil could 
be judged, and judgment could be rendered against it. 
Should man, however, be perfect under the Law, then 
righteousness by works on the part of the creature 
would be established, but the creature would un- 
dergo trial every moment that, perchance, the offence 
might abound ; Job, however, longs for a respite from 
the grievous trial that has befallen him. Job con- 
tinues, — 

VII. 20-21. "I have sinned ; what shall I do unto 
thee, O thou preserver of men ? why hast thou set me 
as a mark against thee, so that I am a burden to my- 
self? 

" And why dost thou not pardon my transgression, 
and take away mine iniquity ? for now shall I sleep in 
the dust ; and thou shalt seek me in the morning, but 
I shall not be." 

Thus Job admits transgression and sin on his part; 
but why is it that his life is spared, and that tribula- 
tion still compasses him? If the life of Job is spared 
after his fall into sin, and if his transgression and in- 



86 INDICATIONS OF THE BOOK OF JOB. 

iquity are not forgiven, then the indications are that 
Job has some special mission to fulfil outside of his 
own immediate welfare; for he said (verse 20), " What 
shall I do unto thee, O thou preserver of men?" thus 
recognizing God as the preserver of men ; which recog- 
nition is not comprehended in the arguments of Eli- 
phaz. If God is the Preserver of men, then he must 
be the Redeemer of men also, for all men are included 
under sin ; hence the permitted tribulation that con- 
tinues in the House of Man indicates mission on the 
part of fallen man. 

Under the Law, with his iniquity and transgression 
upon him, Job would indeed sleep in the dust, and 
would be no more, so that even the Preserver of 
men would seek for him and find him not. Why? 
Because the Law entered for the destruction of Evil, 
and when the destruction of Evil shall have been 
accomplished, then the Preserver of men will find 
it no more, or the Law would have entered in vain ; 
hence Job's transgression must be pardoned and his 
iniquity taken away through the labors of his Re- 
deemer. 

Job as the progenitor of the Third Race may be 
considered as representative of the Third Race; 
wherefore the transgression of Job becomes a different 
quantity from his iniquity. Job's transgression, as 
the representative of the Third Age, may indicate the 
transgressions of the people of the Third Age; w T hile 
Job's iniquity indicates the iniquity of both the First 
and Second races of men that has fallen upon him as 
representative of the Third Race. 

The descent of iniquity from father to son, or from 



INDICATIONS OF THE BOOK OF JOB. 87 

one generation to another, is governed by a law, which 
law is specially proclaimed as follows (Ex. xxxiv. 7) : 
" Visiting the iniquity of the fathers upon the children, 
and upon the children's children, unto the third and to 
the fourth generation" — in which the four generations 
point to the Four Ages of Man, and of which Job is 
representative of the Third. Hence Job's questions 
embody a prayer for the forgiveness of his transgres- 
sion and for the taking away of the iniquity that has 
fallen upon him through the operation of the great 
Law of Iniquity. 

VIII. 1-3. "Then answered Bildad the Shuhite, 
and said, 

" How long wilt thou speak these things f and how 
long shall the words of thy mouth be like a strong 
wind? 

" Doth God pervert judgment ? or doth the Almighty 
pervert justice?" 

The words of Job (see vii. 20, 21) still indicated 
his faith in the redemption of men by the Preserver of 
men ; not only those of his own Age, but those of the 
two Ages preceding him. Bildad, however, evidently 
siding with the philosophy of Eliphaz, considers Job's 
words as wind; as vain, visionary, baseless. Why? 
Because through the ruling of the Law, or First Cove- 
nant, the transgressor shall surely die. Therefore, 
standing upon the immutability of this decree, Bildad 
asks, "Doth God pervert judgment?" In the face of 
this immutable decree, even as Bildad implies, how is 
it possible for man's transgression to be forgiven and 
his iniquity pardoned without perverting the judgment 



88 INDICATIONS OF THE BOOK OF JOB. 

of God ? for the host of Evil is under the ruling of the 
Law also ; or how is it possible that man's iniquity be 
pardoned, and the iniquity of the Evil Host rest upon 
its own base, without perverting the justice of the 
Almighty ? 

These great questions find a solution in the manner 
of the redemption as set forth in the records of both 
the Old Testament and the New. What is the manner 
of the redemption as thus set forth? It is this, — viz., 
that a body (see Heb. x. 4-10; Ps. xl. 6-8) was pre- 
pared for the Son that in it he might do the will of 
God. This body is not the flesh of man, but was and 
is (see Col. i. 13-15) the first-born of every creature; 
and the beginning (see Rev. iii. 14) of the creation of 
God ; and which (see Rev. xii.) was invested by the 
Son before the calling of man. 

As, therefore, the Word of God invested this body, 
so the Word became the only begotten Son of God ; 
and, by the investment, this body became his flesh. 
The Son of God in this body (see St. John x. 17, 18) 
possesses the power of laying down his life and of 
taking it up again ; should, therefore, any one be re- 
generated, or born into this body, then such a one 
would die with the Son when he made his great atone- 
ment for sin, and would rise again with him from the 
dead. 

The regeneration of man is accomplished (see Ex. 
xxix. 33) through the eating of those things where- 
with the atonement was made ; therefore, as the atone- 
ment for the sins of man was made by the Son in the 
body that was prepared for him, so this body must be 
eaten by man ; and by the eating thereof the spirit of 



INDICATIONS OF THE BOOK OF JOB. 89 

man becomes regenerated, or born into it, thus becoming 
clothed with it. 

If the spirit of man dies with Christ in this body, 
and if it rises with Christ in this body, wherein is the 
judgment of God perverted? or wherein is the justice 
of the Almighty perverted? Is not the Law fulfilled 
to the very letter as far as man is concerned ? and does 
not the body of sinful flesh lie dead forever ? More- 
over, does not the spirit of man die an absolute death 
in Christ, the Messiah? The judgment and justice of 
the Almighty are clear, the Law is fulfilled to the very 
letter, the spirit of man, clothed with its unblemished 
body, lives in the regeneration and redemption thus 
provided, while the body of sinful flesh, unsightly, un- 
desired, moulders to its kindred dust never to be re- 
called ; yet the image of the earthy, even from youth 
to old age, may ever be assumed to reveal the loved 
ones to their friends. Bildad, however, like Eliphaz, 
seems to see no beyond for the transgressor ; the yawn- 
ing abyss becomes his finality; for he states, — 

VIII. 4-7. " If thy children have sinned against 
him, and he have. cast them away for their transgres- 
sion ; 

" If thou wouldest seek unto God betimes, and make 
thy supplication to the Almighty ; 

" If thou wert pure and upright ; surely now he 
would awake for thee, and make the habitation of thy 
righteousness prosperous. 

" Though thy beginning was small, yet thy latter end 
should greatly increase/' 

Wherefore Bildad considers the destruction of Job's 
children (see i. 18, 19), because of their transgression, 



90 INDICATIONS OF THE BOOK OF JOB. 

as a final casting away, but that Job may, if lie make 
supplication to the Almighty, and if he were pure and 
upright, increase and multiply and become greatly in- 
creased again at the latter end ; which end, doubtless, 
is that of his natural life ; hence Bildad's deductions 
coincide with the views of Eiiphaz as expressed (v. 25 
-27). Bildad continues, — 

VIII. 8-10. " For inquire, I pray thee, of the 
former age, and prepare thyself to the search of their 
fathers : 

" (For we are but of yesterday, and know nothing, 
because our days upon earth are a shadow :) 

" Shall not they teach thee, and tell thee, and utter 
words out of their heart ?" 

In the light that Job is the progenitor or Adam of 
the Third Race, then the former age referred to by 
Bildad would indicate the Second Race, while their 
fathers would indicate the First Race; hence, by re- 
search into the history of these two Ages (for Job, as 
the Adam of the Third Race, was created before the 
destruction of the Second), the increase and multipli- 
cation of the races pertaining thereto would be brought 
to Job's notice as indicating the probable increase and 
multiplication of the Third Race. 

Inasmuch, however, as both the First and Second 
races of men were swept away because of their trans- 
gressions, it is not improbable but that Job's personal 
trial took place about the time of the great Heddekelic 
Famine that destroyed the Second ; hence the words of 
both Eiiphaz and Bildad, in which they pointed to the 
probable increase and multiplication of Job, could have 
been based upon their knowledge of the longevity and 



INDICATIONS OF THE BOOK OF JOB. 91 

fate of the first two races, and as considering Job to be 
the escaping remnant or the Noah of the Third race, 
as well as the Adam or progenitor thereof, for with 
the destruction of the Second race many of the Third 
must have perished also ; the parallel being witnessed 
later (see Gen. vi., vii.), in the history of the Deluge 
that overwhelmed the Third race and nearly all of the 
Fourth that lived contemporary with it. 

The Adam of the Fourth race did not survive until 
the Deluge ; wherefore Xoah was chosen as the escap- 
ing remnant ; but the overlap of the Second and Third 
Ages or Races was about three hundred years less than 
the overlap of the Third and Fourth, whereby the 
actual years of Job's life are brought within the scope 
of probability. 

The words of Bildad, "For we are but of yesterday, 
and know nothing, because our days upon earth are a 
shadow," also point to the earlier years of the Third 
Age, or to the overlap of the Second and Third races, 
while the history of the preceding ages will indi- 
cate a scale for approximating the years of the Third. 
Bildad continues,— 

VIII. 11-19. "Can the rush grow up without 
mire? can the flag grow without water? 

" Whilst it is yet in his greenness, and not cut down, 
it withereth before any other herb. 

"So are the paths of all that forget God; and the 
hypocrite's hope shall perish : 

" Whose hope shall be cut off, and whose trust shall 
be a spider's web. 

" He shall lean upon his house, but it shall not 
stand : he shall hold it fast, but it shall not endure. 



92 INDICATIONS OF THE BOOK OF JOB. 

" He is green before the sun, and his branch shooteth 
forth in his garden. 

" His roots are wrapped about the heap, and seeth 
the place of stones. 

" If he destroy him from his place, then it shall 
deny him, saying, I have not seen thee. 

" Behold this is the joy of his way, and out of the 
earth shall others grow.' 7 

Thus Bildad adheres to the philosophy of Eliphaz 
that the transgressor is cast out of his place forever, 
and also, that his place shall deny him, saying, "I 
have not seen thee," while out of the earth others 
shall grow; hence, according to Bildad, as one genera- 
tion or race is swept away, or passes from the scene, 
others rise up to take its place ; but not one word sig- 
nificant of redemption or of restoration is let fall. 
Bildad continues, — 

VIII. 20-22. " Behold, God will not cast away a 
perfect man, neither will he help the evil doers : 

" Till he fill thy mouth with laughing, and thy lips 
with rejoicing. 

" They that hate thee shall be clothed with shame ; 
and the dwelling' place of the wicked shall come to 
nought." 

Here Bildad accords life to a perfect man ; but 
who is perfect ? None. Hence Bildad intimates that 
help must come to evil-doers that they be not cast 
away before their days have run out (for by com- 
parison with previous ages he accredited Job with 
length of days, — that is, with a full natural life) ; but, 
he continues, " the dwelling place of the wicked shall 
come to nought/' by which the destruction of the trans- 



INDICATIONS OF THE BOOK OF JOB. 93 

gressor, whether or no his days have run, only is in- 
dicated. 

IX. 1, 2. "Then Job answered and said, 

" I know it is so of a truth : but how should man 
be just with God?" 

Job, of a truth, knows that God will not cast 
away a perfect man ; but how can a man be just with 
God ? or how can a man be perfect with God ? 
That he cannot, under the Law, Job indicates as 
follows : 

IX. 3. "If he will contend with him, he cannot 
answer him one of a thousand." 

If, under the Law, man cannot answer God one of 
a thousand, be they thoughts, words, or actions, then 
the situation becomes evident that man cannot be per- 
fect or just with God; for his answers would be full 
of error; whence, inasmuch as (see Heb. ii. 4; Gal. 
iii. 11) the just shall live by faith, it follows that the 
Law must be set aside that all thought and action be 
justified through the Word or assenting Power of the 
Infinite Majesty which alone is all- wise and capable 
to order, answer, and govern all things. Job con- 
tinues, — 

IX. 4. " He is wise in heart, and mighty in strength : 
who hath hardened himself against him, and hath pros- 
pered ?" 

Is it possible for one under the Law to contend 
with the Almighty and prosper? Even an upright 
man contending for righteousness may fall into error, 
how much less, then, can one that is a transgressor 
contend against God and prosper, — that is, fulfil the 



94 INDICATIONS OF THE BOOK OF JOB. 

Law; wherefore the indication follows still further 
that justification of thought and action can only be 
found through the assenting Power of the Infinite 
Majesty, 

IX. 5-12. " Which rernoveth the mountains, and 
they know not ; which overturneth them in his 
anger ; 

" Which shaketh the earth out of her place, and the 
pillars thereof tremble ; 

" Which commandeth the sun, and it riseth not ; and 
sealeth up the stars ; 

" Which alone spreadeth out the heavens, and tread- 
eth upon the waves of the sea ; 

" Which maketh Arcturus, Orion, and Pleiades, and 
the chambers of the south ; 

"Which doeth great things past finding out; yea, 
and wonders without number. 

" Lo, he goeth by me, and I see him not : he passeth 
on also, but I perceive him not. 

" Behold, he taketh away, who can hinder him ? who 
will say unto him, What doest thou?" 

Such is the Word or Assenting Power of the Infinite 
Majesty in whom (see Col. ii. 9) all the fulness of the 
Godhead dwells bodily. Can ought but perfection 
follow the assent of such a Power? No; hence the 
text continues, — 

IX. 13. "If God will not withdraw his anger, the 
proud helpers do stoop under him." 

Thus the proudest stoop under the anger of the 
Supreme Unity. Job continues, — 

IX. 14, 15. "How much less shall I answer him, 
and choose out my words to reason with him? 



INDICATIONS OF THE BOOK OF JOB. 95 

" Whom, though I were righteous, yet would I not 
answer, but I would make supplication to my judge." 

Thus Job, even though he were righteous, throws 
himself altogether into the hands of the Almighty, 
that the Almighty may justify him in all his thought 
and action, word and deed. Job continues, — 

IX. 16-18. " If I had called, and he had answered 
me; yet would I not believe that he had hearkened 
unto my voice. 

"For he breaketh me with a tempest, and multiplieth 
my wounds without cause. 

a He will not suffer me to take my breath, but 
filleth me with bitterness." 

Inasmuch as all of this happens to Job under the 
ruling of the Law, how can Job discriminate between 
the penalties due to his own transgression, and how 
much is due to the aggression of the Adversary ? for 
the latter by his aggression fills the measure of his 
iniquity. Let the Almighty take his protection from 
the creature, and let the creature stand upon his free 
agency, what follows ? Transgression : the penalty of 
which is death. Should the protection of the Almighty 
be taken from the transgressor, be the transgression 
ever so slight, then the Evil Kingdom will overwhelm 
and plunge him into deep tribulation far beyond all 
corn measurable or equitable call. 

Should the Almighty permit this tribulation, then 
Job's words gain their strength in that the Almighty 
did not prevent it; but the Law entered that the 
offence should abound and judgment be rendered; 
hence it follows that the protecting arm of the Al- 
mighty is continually stretched forth over the creature 



9G INDICATIONS OF THE BOOK OF JOB. 

lest an excess of grief and woe should fall upon it, or 
that an excess of tribulation, calamity greater than it 
could bear, should fall upon any one generation. 
Many calls, therefore, to the Almighty are answered, 
but the answer is unknown, unrecognized, because tribu- 
lation is not entirely taken away, and the Law com- 
pletely set aside. Job continues, — 

IX. 19, 20. "If / speak of strength, lo, he is 
strong : and if of judgment, who shall set me a time 
to plead f 

" If I justify myself, mine own mouth shall con- 
demn me : if I say, I am perfect, it shall also prove 
me perverse." 

These words are evidently the words of a creature 
that is under transgression, and under the Law ; where- 
fore, high as the standard of Job's excellence may be, 
he is far too weak to fulfil all the Law. Job con- 
tinues, — 

IX. 21, 22. " Though I were perfect, yet would I 
not know my soul : I would despise my life. 

" This is one thing, therefore I said it, He destroyeth 
the perfect and the wicked." 

Why should Job despise his life were he perfect? 
The indications are that, were Job perfect, he would 
live in the Law ; and were he to live in the Law, then 
the temptation to do evil would ever be before him. 
Should evil ever be before him, then the Law would 
become established as a ruling principle by which the 
shadowy vale would be filled with countless victims 
that never more would awaken into renewed life. Job 
as a perfect man might live in the Law, but myriads 
would perish, while Evil would become enthroned for- 



INDICATIONS OF THE BOOK OF JOB. 97 

ever ; hence all must die, perfect and imperfect, that 
Evil die the same death : Christ the perfect, to sepa- 
rate the good from the evil ; and the Evil, for its 
transgression. When this shall have become fulfilled, 
then it is evident that the Law has reached its van- 
ishing point, and that justification of all thought and 
action by and through the Word or Assenting Power 
of the Infinite Majesty will forever be the ruling 
principle in the government of all hosts; well, there- 
fore, may Job despise a perfect life under the Law. 
Job continues, — 

IX. 23. " If the scourge slay suddenly, he will 
laugh at the trial of the innocent." 

Thus the perfect or the innocent may be slain or 
changed (see 1 Cor. xv. 51, 52) "in a moment, in the 
twinkling of an eye;" but, again, the innocent may be 
given over to great trial that the aggressive spirit of 
the Evil Kingdom be proved beyond all question or 
doubt ; hence Job continues, — 

IX. 24. " The earth is given into the hand of the 
wicked: he covereth the faces of the judges thereof; 
if not, where, and who is he?" 

The truth of this saying is palpable, for evil is met 
with and seen on every side. Who is the author of 
all the misery thus witnessed? Job, himself, evi- 
dently asks the same question. Shall it be laid to the 
charge of the Kingdom of Righteousness ? or shall it 
be laid to the charge of the Kingdom of Evil ? Un- 
doubtedly to the Kingdom of Evil ; for, should the 
excess of misery that befalls the creature emanate from 
the Kingdom of Righteousness, what guarantee can 
possibly exist, or can be given, that misery will ever 



98 INDICATIONS OF THE BOOK OF JOB. 

be abolished? Clearly none ; hence the supreme per- 
fection of the Infinite Power forbids the conclusion 
that misery emanates from the Kingdom of Righteous- 
ness. Wherefore, as the condition of good and the 
condition of evil are manifest to and in each indi- 
vidual intelligence, why, as Job intimates, should there 
not be judges or heads thereto? 

The indications are that there is a head to the King- 
dom of Righteousness that is purely righteous, that 
there is a head to the Kingdom of Evil that is the 
source and fountain of all essential evil, and that the 
earth is given into the hand of the latter, — as witnessed 
in the history of Job and his family, — that he may 
prove himself to be the source and fountain of evil. 
Job continues, — 

IX. 25, 26. "Now my days are swifter than a post : 
they flee away, they see no good. 

" They are passed away as the swift ships : as the 
eagle that hasteth to the prey." 

These verses contain a summary of Job's labors 
under the Law. What is this summary? Failure, 
failure, failure: his days pass; they see no good: his 
days pass; they are as the wake of a swift ship that is 
soon lost forever in the troubled surge of the ocean : 
his days pass; they are like the path of the eagle 
whose swift flight leaves no mark upon the air. Un- 
der the Law man cannot throw down the mighty 
power of Satan ; as a free agent man cannot repulse 
evil in all its varied forms; hence, as one broken link 
severs the chain, some misstep throws down the subju- 
gator, breaks his calling, and leaves him bondman to 
evil. Job continues, — 



JXDICATIONS OF THE BOOK OF JOB. 99 

' IX. 27, 28. "If I say, I will forget my complaint, 
I will leave off my heaviness, and comfort myself; 

" I am afraid of all my sorrows, I know that thou 
wilt not hold me innocent." 

If Job is a transgressor, — of which there is little 
doubt, — any disregard of his transgression would be 
counted against him ; and should he comfort himself 
by compromising with evil, then he could not be 
counted innocent. Job continues, — 

IX. 29. " If I be wicked, why then labour I in 
vain?" 

If Job is a transgressor, why then, even as he asks, 
does he labor in vain? or why does he continue to 
labor ? or why is he not cut off for his transgression ? 
for continued labor on his part cannot restore his pris- 
tine purity, neither can future labors on his part cast 
down evil and fulfil his mission as a subjugator; which 
conditions Job indicates as follows : 

IX. 30, 31. " If I wash myself with snow water, 
and make my hands never so clean ; 

" Yet shalt thou plunge me in the ditch, and mine 
own clothes shall abhor me." 

Hence no future righteousness on the part of Job 
can ever take away his transgression and restore him 
to his original purity ; moreover, the Law (see Gen. ii. 
16, 17) positively declares that the transgressor shall 
die. Should, therefore, any righteous action on the 
part of Job take away his sin, then the Law would be 
made void, and with it the Word of the Power giving 
it forth. Job's words, however, clearly point to the 
impossibility of free agency or righteousness by works 
following transgression to nullify such transgression ; 



100 INDICATIONS OF THE BOOK OF JOB. 

wherefore Job accepts the certainty of the fulfilment of 
the Law that was established by the Most High for 
the overthrow of the transgressor irrespective of host. 
Furthermore, of the Most High Job states, — 

IX. 32, 33. " For he is not a man, as I am, that I 
should answer him, and we should come together in 
judgment. 

"Neither is there any daysman betwixt us, that 
might lay his hand upon us both." 

In these verses Job recognizes aud acknowledges 
the supremacy of the Most High, and hence the im- 
mutability of the Law that he set forth for the gov- 
ernment of all hosts. No power exists, therefore, or 
can arise in the future, that can come together in 
judgment with the Most High, the Supreme Unity, 
that it should disannul and bring to naught any of 
his decrees, that it should restore the transgressor, or 
that it should endow the transgressor with life. Job 
continues, — 

IX. 34, 35. " Let him take his rod away from me, 
and let not his fear terrify me : 

" Then would I speak, and not fear him ; but it is 
not so with me." 

The rod of the Most High spoken of by Job ap- 
pears to be the Law or First Covenant. Should the 
Law be taken away from Job, then he could speak and 
not fear, for without the Law (see Rom. v. 13) sin 
is not imputed, although transgression may exist; hence 
under such conditions Job could utter many sinful 
things with impunity; but it is not so with him; 
wherefore the fear of the Most High through the Law 
terrifies him ; hence he continues, — 



INDICATIONS OF THE BOOK OF JOB. 101 

X. 1-3. " My soul is weary of my life ; I will leave 
my complaint upon myself; I will speak in the bitter- 
ness of my soul. 

"I will say unto God, Do not condemn me; shew 
me wherefore thou contendest with me. 

"Is it good unto thee that thou shouldest oppress, 
that thou shouldest despise the work of thine hands, 
and shine upon the counsel of the wicked ?" 

Under the Law with its penalties Job is weary of 
his life; but death comes not to his relief; hence he 
seeks to know why the Almighty contends with him, 
but first uttering the prayer, " Do not condemn me," 
evidently because of his inquiry. The continued tribu- 
lation of Job instead of his cutting off seems to indi- 
cate that the Lord despised the work of his hands, and 
that he upheld the counsel of the wicked ; for Job is 
the Lord's creature, while Satan is not. Of this mys- 
terious indication Job seeks solution ; hence his inquiry 
of the Almighty. Job continues, — 

X. 4-6. " Hast thou eyes of flesh ? or seest thou as 
man seeth ? 

" Are thy days as the days of man ? are thy years 
as man's days, 

" That thou inquirest after mine iniquity, and 
searchest after my sin V 

These verses indicate that the search after sin and 
iniquity by the Almighty is far beyond that which the 
eyes of man can see or the days of man can compre- 
hend ; hence the creature sins and knows it not ; but 
if sin must be blotted out of existence, and evil be 
overthrown, then such sin and iniquity must be im- 
puted that the offence abound whether the creature 

9 



102 INDICATIONS OF THE BOOK OF JOB. 

(see Lev. iv.) recognize or have knowledge of such 
transgression or not. Job continues, — 

X. 7. " Thou knowest that I am not wicked ; and 
there is none that can deliver out of thine hand." 

This verse indicates that Job's transgression is un- 
known to him, that he has sinned through ignorance, 
but that the offence is known to the Almighty. The 
indication is clear, however, that an unknown, unrec- 
ognized sin produces a corresponding blight somewhere, 
and it points to vitality on the part of the Evil King- 
dom ; hence the eyes of man cannot discern evil in all 
its ramifications that he should successfully meet it at 
every step. Moreover, man is not the only sin-tinctured 
host that is under the Law; but the Law that judges 
man judges all hosts ; wherefore it follows that man, 
from the strength and magnitude of these hosts, does 
not comprehend evil in all its reaches. Job continues, — 

X. 8-12. " Thine hands have made me and fashioned 
me together round about ; yet thou dost destroy me. 

" Remember, I beseech thee, that thou hast made 
me as the clay; and wilt thou bring me into dust 
again ? 

" Hast thou not poured me out as milk, and curdled 
me like cheese ? 

" Thou hast clothed me with skin and flesh, and 
hast fenced me with bones and sinews. 

" Thou hast granted me life and favour, and thy 
visitation hath preserved my spirit." 

By these verses Job is clothed with skin and flesh, 
bones and sinews, and is made as the clay ; hence the 
indications are strongly marked that he is man of 
Adam's race. When, therefore, such a one under tribu- 



INDICATIONS OF THE BOOK OF JOB. 103 

lation says (see verse 7), " Thou knowest that I am 
not wicked," the indications are that he is a trans- 
gressor suffering under unknown, unrecognized sin ; 
yet notwithstanding this transgression, life and favor 
is granted him, and the visitation of God has preserved 
his spirit ; wherefore he continues, — 

X. 13. " And these things hast thou hid in thine 
heart : I know that this is with thee." 

Thus by his belief in the knowledge of God con- 
cerning these things Job's faith in a life beyond the 
natural existence of man is indicated. Both Eliphaz 
and Bildad, however, consider the grave as sealing 
the sum of existence. Job continues, — 

X. 14-17. "If I sin, then thou markest me, and 
thou wilt not acquit me from mine iniquity. 

" If I be wicked, woe unto me ; and if I be right- 
eous, yet will I not lift up my head. I am full of 
confusion ; therefore see thou mine affliction ; 

" For it increaseth. Thou huntest me as a fierce 
lion : and again thou shewest thyself marvellous upon 
me. 

" Thou renewest thy witnesses against me, and in- 
creasest thine indignation upon me ; changes and war 
are against me." 

Hence if Job sin he will not be acquitted from his 
iniquity, for no future righteousness on his part (see 
ix. 30, 31) can make void the Law that entered for 
the overthrow of Evil. If Job sin then he will bear 
the mark of his transgression ; therefore, are the afflic- 
tions that compass him marks of transgression, or are 
they not? The indications are that the sorrowful con- 
dition of Job is due to his clothing of sinful flesh; 



104 INDICATIONS OF THE BOOK OF JOB. 

that he is suffering because of transgression ; for why, 
under the Law, should a perfectly righteous creature 
suffer? That he will not suffer is plainly set forth as 
follows (Ex. xv. 26) : " If thou wilt diligently hearken 
to the voice of the Lord thy God, and wilt do that 
which is right in his sight, and wilt give ear to his 
commandments, and keep all his statutes, I will put 
none of these diseases upon thee, which I have brought 
upon the Egyptians : for I am the Lord that healeth 
thee." Hence, as God is no respecter of persons, the 
same ruling is over all his creatures ; wherefore it fol- 
lows that Job suffers tribulation because of transgres- 
sion ; and that woe is unto him because of transgres- 
sion. 

If, however, Job should be righteous, yet would he 
not lift up his head. Why ? Because Job's righteous- 
ness would be established through the Law; and if 
through the Law, then it would be established through 
free agency ; and if through free agency, then all sin- 
tinctured creatures would be cut off by the Law never 
more to reappear ; while nothing would or could insure 
righteousness to the forthcoming creature ; for it is cer- 
tain that while the Law shall stand supreme as the 
ruling principle, Evil will exist as an aggressive energy ; 
hence Job is full of confusion ; wherefore it follows that 
if Job alone were perfectly righteous he alone would 
live in his righteousness. 

Of the two conditions Job calls the Lord's attention 
to the transgressive. Why ? Because there is a possi- 
bility of the redemption of the creature under trans- 
gression that may be general. How can a general re- 
demption of the creature be accomplished ? It can be 



INDICATIONS OF THE BOOK OF JOB. 105 

accomplished by the separation of the good from the 
evil, "the precious" (see Jer. xv. 19) "from the vile." 
When, therefore, the good shall have been separated 
from the evil, and each shall rest upon its own base, to 
which will the creature pertain ? The indications are 
that the unresurrected body of sinful flesh points to the 
empty triumph of evil, to the habitation of the crea- 
ture's iniquity, while the spirit of man, risen with Christ 
from the dead and clothed with Christ's body, the body 
that was prepared for him suitable for this purpose, 
stands witness of the marvellous glory that followed 
Christ's labors in separating the good from the evil, 
and in setting the good upon its own base. 

In order to separate the good from the evil it is 
manifest that the great Separator must be cognizant 
of both the good and evil that permeates the creature ; 
wherefore Job says, " Thou huntest me as a fierce 
lion : and again thou shewest thyself marvellous upon 
me." Job continues, — 

X. 18, 19. "Wherefore then hast thou brought me 
forth out of the womb ? Oh that I had given up the 
ghost, and no eye had seen me ! 

" I should have been as though I had not been ; I 
should have been carried from the womb to the grave." 

Why should Job thus lament anew his bringing 
forth into the world? Is it simply because of the 
physical suffering that has come upon him ? The in- 
dications are that his lamentation is not due simply 
because of physical suffering, but that his great grief 
springs from the knowledge of the failure of his mis- 
sion as the subjugator of evil. Had Job never been 
brought forth as an intelligent creature, — he being the 

9* 



106 INDICATIONS OF THE BOOK OF JOB. 

progenitor or first man of a newly-created race of men, 
— the thought finds place in the heart of Job that per- 
haps another would have arisen, through the labors of 
the Creative Power, stronger and better adapted for the 
work of man's calling than he. Inasmuch, however, 
as he failed, he states, — 

X. 20-22. " Are not my days few ? cease then, and 
let me alone, that I may take comfort a little, 

" Before I go whence I shall not return, even to the 
land of darkness and the shadow of death ; 

" A land of darkness, as darkness itself; and of the 
shadow of death, without any order, and where the light 
is as darkness." 

As, therefore, Job's days are few, and as he is over- 
whelmed with affliction, the indication becomes strongly 
marked that he does not suffer as a perfectly righteous 
man, but as a transgressor. The penalty of transgres- 
sion (see Gen. iii. 17) is death; but the land of dark- 
ness to which Job refers as a dwelling-place for himself 
is not actual death ; wherefore, as the shadow is not the 
substance, so neither is the shadow of death actual 
death. Job may lay aside his natural life and take his 
place with others in the shadowy vale, but inasmuch as 
rest in this vale is not actual death, so the spirit of Job 
would not be dead, but would sleep a sleep entirely free 
from all knowledge of life and light; the darkness 
would be complete. 

How can this land be the shadow of death simply, 
and not actual death, if Job shall not return from 
thence ? 

It is the land of the shadow of death in that all de- 
scend into it because of transgression. If all descend 



INDICATIONS OF THE BOOK OF JOB. 107 

into it because of transgression, then, clearly, it cannot 
be actual death, or the creature would surely pay the 
penalty of his transgression in his own person as called 
for by the Law. If the creature pay the penalty of 
his own transgression in his own person, then no re- 
deemer can arise; he would have nothing to redeem ; a 
restorer might recall the creature to life again, but such 
recall would bring back the unregenerated body of 
sinful flesh ; hence the land of the shadow of death 
cannot be actual death ; but as the land of the shadow 
of death, wherein the departed lie sleeping, the possi- 
bility that a Redeemer arose becomes a probability. 

The retention of Job in the land of the shadow of 
death indicates that, as a free agent and a transgressor, 
he cannot throw aside the ruling of the Law and return 
from thence at his will ; and that he is held there a 
prisoner until a redeemer shall arise and set him free 
from his bondage. The fact that Job shall go to the 
land of the shadow of death carries with it the certainty 
that a redeemer shall arise; otherwise such dwelling 
would, essentially, be absolute death. 

Such being the case, the indication becomes clear 
that from the reign of death among men in the First 
Age until the resurrection of the Messiah in the 
Fourth the departed slept unconscious of any exist- 
ence. That they were not absolutely dead is indicated 
(St. Luke xx. 37, 38) ; for, in the day of Moses, the 
God of Abraham, the God of Isaac, and the God of 
Jacob was the God of the living ; hence, although 
Abraham, Isaac, and Jacob dwelt in the land of the 
shadow of death, and their natural bodies were mould- 
ered into dust, yet spiritually they were living and 



108 INDICATIONS OF THE BOOK OF JOB. 

were not absolutely dead. After the resurrection of 
the Messiah, however, the situation of the departed 
was and is very different ; for now the indications are 
that the grave cannot hold its victim beyond three 
days and three nights as fulfilled by the Messiah. 

XI. 1-4. " Then answered Zophar the Naamathite, 
and said, 

"Should not the multitude of words be answered? 
and should a man full of talk be justified? 

" Should thy lies make men hold their peace ? and 
when thou mockest, shall no man make thee ashamed ? 

" For thou hast said, My doctrine is pure, and I am 
clean in thine eyes." 

What is Job's doctrine ? Job's doctrine is the resur- 
rection of the creature into a new and pure life after 
he shall have laid away the body of sinful flesh that 
pertains to the natural life; that is, Job believes in the 
redemption of the creature from the bonds and penal- 
ties that accrue to him through transgression under the 
Law. Zophar, however, considers Job's doctrine a lie; 
wherefore the indication follows that Zophar endorses 
the arguments and reasonings of both Eliphaz and 
Bildad, that there is no life to the creature beyond the 
grave. 

The cleanness of Job's hands consists in the positive 
declaration of his doctrine even though he himself be 
a transgressor. Moreover, by Job's transgressive con- 
dition the force of his doctrine becomes more strongly 
marked and comprehended. Zophar continues, — 

XL 5, 6. " But oh that God would speak, and open 
his lips against thee; 



INDICATIONS OF THE BOOK OF JOB. 109 

"And that he would shew thee the secrets of wis- 
dom, that they are double to that which is ! Know 
therefore that God exacteth of thee less than thine 
iniquity deserveth." 

If Job's doctrine embodies the redemption of the 
creature under transgression, then Zophar's words (verse 
5) make God condemn redemption through the utter- 
ances of Job. This position Zophar further confirms 
where he states in substance that God exacts of Job 
less than his iniquity deserves ; hence, considering Job's 
affliction, what else remains but to cut him off entirely? 
Zophar continues, — 

XI. 7-9. " Canst thou by searching find out God ? 
canst thou find out the Almighty unto perfection ? 

" It is as high as heaven ; what canst thou do ? 
deeper than hell ; what canst thou know ? 

" The measure thereof is longer than the earth, and 
broader than the sea." 

Truly, as Zophar asks, who can comprehend the 
Almighty in his perfection? None. Wherein, then, 
does Job derive his doctrine of redemption, seeing that 
the Law condemns the transgressor and in no way 
provides for the redemption of the transgressor ? Job's 
doctrine is based upon the charge given to the Third 
Race, as follows (Rev. iii. 1-6) : " And unto the angel 
of the church in Sardis write; These things saith he 
that hath the seven Spirits of God, and the seven 
stars ; I know thy works, that thou hast a name that 
thou livest, and art dead. 

" Be watchful, and strengthen the things which re- 
main, that are ready to die : for I have not found thy 
works perfect before God. 



HO INDICATIONS OF THE BOOK OF JOB. 

" Remember therefore how thou hast received and 
heard, and hold fast, and repent. If therefore thou 
shall not watch, I will come on thee as a thief, and 
thou shall not know what hour I will come upon thee. 

"Thou hast a few names even in Sardis which have 
not defiled their garments ; and they shall walk with 
me in white : for the) 7 are worthy. 

" He that overcometh, the same shall be clothed in 
white raiment ; and I will not blot out his name out of 
the book of life, but I will confess his name before 
my Father, and before his angels. 

" He that hath an ear, let him hear what the Spirit 
saith unto the churches." 

Through this charge, therefore, Job as the progenitor 
and Adam of the Third Race based his doctrine of the 
redemption of the creature under transgression. The 
Law, however, which irretrievably condemns the trans- 
gressor to death forms the basis of the philosophy of 
Eliphaz, Bildad, and Zophar. 

In the charge to the people of the Third Age the 
promise is given by the Spirit, — which is the Fulfil- 
ling Power of the Infinite Majesty, — that he that over- 
cometh, the same shall be clothed in white raiment ; 
and his name shall not be blotted out of the book of 
life. This promise would be empty and vain unless 
one arise that shall overcome all things; hence belief 
in the promise indicates faith in the existence of or in 
the arising of such a one; and that he, through his 
excellence and strength, shall fulfil the mission of 
man as set forth (Gen. i. 28) for the subjugation and 
government of all things. The only one that over- 
came all things was Jesus Christ the righteous ; hence 



INDICATIONS OF THE BOOK OF JOB. \\l 

by the promise Jesus Christ will be endowed with 
eternal life. Who is Jesus Christ? He is (see Col. i. 
13-15) the Son of God, and the first-born of every 
creature. How is it possible for the Son of God to be 
the first-born of every creature? It is possible (see 
Psalm xi. 6-8 ; Heb. x. 4-7) through the investment, 
by the Word of God, of the body that was prepared 
for the Son in and as the very beginning of the crea- 
tion of God, that he might do the will of God. If 
this body was prepared for the Son, then it, the body, 
was a creature; wherefore this body, as the first-born 
of all creatures, was (see Rev. iii. 14, 20, 21) the be- 
ginning of the creation of God. 

When the Word or Assenting Power of the Infinite 
Majesty invested this body that he might come and 
do the will of God, then the Word became the Son 
of God, or otherwise the Living Bread ; hence those 
regenerated or born into this body through the eating 
thereof will (see Heb. ii. 11) become brethren, and 
(see St. John vi. 48-58 ; Gal. iv. 4-7) sons of God 
also. 

Job's doctrine concerning redemption, therefore, is 
based upon promises and grounds that entered far be- 
yond the working of the Law ; and, by his wonderful 
faith in the promise and charge to the people of the 
Third Age, he felt assured that his Redeemer lived ; 
and also that the promise and charge were not given as 
empty and meaningless issues. Zophar continues, — 

XI. 10-12. "If he cut off, and shut up, or gather 
together, then who can hinder him ? 

" For he knoweth vain men : he seeth wickedness 
also ; will he not then consider it f 



112 INDICATIONS OF THE BOOK OF JOB. 

" For vain man would be wise, though man be born 
like a wild ass's colt." 

Thus Zophar fails to see beyond the Law. Truly 
the Law is irrevocable, and Job is a transgressor ; 
wherefore, from Zophar's stand-point, wickedness must 
be considered, and also from the immutability of the 
Law wickedness must be considered. If wickedness 
must be considered, and if the Law is unchangeable, then 
of a surety the transgressor must die whether such trans- 
gressor be man or spirit; hence in condemning Job 
Zophar condemns himself, and also condemns the trans- 
gressor irrespective of host. Zophar continues, — 

XL 13-20. " If thou prepare thine heart, and stretch 
out thine hands toward him ; 

" If iniquity be in thine hand, put it far away, and 
let not wickedness dwell in thy tabernacles. 

" For then shalt thou lift up thy face without spot ; 
yea, thou shalt be steadfast, and shalt not fear : 

" Because thou shalt forget thy misery, and remember 
it as waters that pass away : 

" And thine age shall be clearer than the noonday ; 
thou shalt shine forth, thou shalt be as the morning. 

" And thou shalt be secure, because there is hope ; 
yea, thou shalt dig about thee, and thou shalt take thy 
rest in safety. 

" Also thou shalt lie down, and none shall make thee 
afraid ; yea, many shall make suit unto thee. 

" But the eyes of the wicked shall fail, and they shall 
not escape, and their hope shall be as the giving up of 
the ghost." 

In this summary Zophar indicates possibility of life 
through righteousness by works; that is, the trans- 



INDICATIONS OF THE BOOK OF JOB. H3 

gressor may by his own free will and effort leave behind 
him transgression and consequential misery, and live in 
safety. In this case, however, the Law governing trans- 
gression would not be immutable, for the creature would 
redeem himself through reformation; but should not 
the creature reform and put away his iniquity, then 
Zophar consigns him to hopeless death. 

Thus, while Zophar stands upon the Law, he ignores 
and makes of none effect the ruling of the Law in the 
earlier stages of transgression. The overthrow of the 
Evil Kingdom clearly demands the consideration of 
every transgression, first or last, great or small, that no 
loop-hole be found or left for the escape of Evil, and 
that the absolute justice and equity of the Almighty be 
preserved free from all blemish. 

XII. 1-3. "And Job answered and said, 

" No doubt but ye are the people, and wisdom shall 
die with you. 

" But I have understanding as well as you ; I am not 
inferior to you : yea, who knoweth not such things as 
these?" 

Job's words indicate that the exposition of the Law 
as set forth by his friends is well known, and even com- 
monplace ; but to Job there is a beyond that finds no 
lodgement in their philosophy. Job continues, — 

XII. 4. "I am as one mocked of his neighbour, 
who calleth upon God, and he answereth him : the just 
upright man is laughed to scorn." 

The afflictions that compass Job and the exemption 
therefrom of his friends make it seem as though Job 
was forsaken of God, and that his friends, his neigh- 

10 



114 INDICATIONS OF THE BOOK OF JOB. 

bors, with all their fallacious reasoning and incomplete 
deduction, were heeded, answered, and specially cared 
for by the Almighty. Job knows that his doctrine is 
based upon sure promises, — promises that go far beyond 
the Law ; and, although a transgressor, yet he declares 
the truth thereof in the face of all his tribulation ; by 
which the grandeur of his faith is manifested. Job 
continues, — 

XII. 5. " He that is ready to slip with his feet is as 
a lamp despised in the thought of him that is at ease." 

Hence the tribulation that besets a creature is no indi- 
cation of the true worth of the sufferer. Job continues, — 

XII. 6. " The tabernacles of robbers prosper, and 
they that provoke Grod are secure; into whose hand 
God bringeth abundantly." 

Hence, on the other hand, so may prosperity cover 
the greater transgressor. Job continues, — 

XII. 7-10. " But ask now the beasts, and they shall 
teach thee ; and the fowls of the air, and they shall tell 
thee : 

" Or speak to the earth, and it shall teach thee ; and 
the fishes of the sea shall declare unto thee. 

" Who knoweth not in all these that the hand of 
the Lord hath wrought this ? 

" In whose hand is the soul of every living thing, 
and the breath of all mankind." 

By these words tribulation is permitted among all 
flesh for some wise purpose ; the pursuer may, however, 
be a greater transgressor than the pursued; but, as 
stated (verse 5), "He that is ready to slip with his feet 
is as a lamp despised in the thought of him that is at 
case." Job continues, — 



INDICATIONS OF THE BOOK OF JOB. H5 

XII. 11. "Doth not the ear try words? and the 
mouth taste his meat?" 

Weigh, then, Job's words (verses 7-10), and sift 
them, when it will be found that the universal tribu- 
lation that besets the creature will, at some time, con- 
front the Evil Kingdom as evidence that the Evil 
Kingdom is the source and fountain of such tribula- 
tion. Job continues, — 

XII. 12-14. " With the ancient is wisdom; and in 
length of days understanding. 

" With him is wisdom and strength, he hath counsel 
and understanding. 

" Behold, he breaketh down, and it cannot be built 
again : he shutteth up a man, and there can be no 
opening." 

Such are the attributes and power of the Infinite 
Majesty, the Sublime Unity, that governs all things : 
there is nothing that He cannot understand and control, 
from the wisdom that lies concealed in the ultimate atom 
to the comprehension and binding of the Strong Man 
that sends his evil emissaries throughout the habita- 
tion of the creature. Job continues, — 

XII. 15, 16. "Behold, he withholdeth the waters, 
and they dry up : also he sendeth them out, and they 
overturn the earth. 

" With him is strength and wisdom : the deceived 
and the deceiver are his." 

These verses point to the power of the Infinite 
Majesty over the waters : by withholding them the 
deadly famine is brought about, and by sending them 
out the destructive deluge finds place; but because 
Satan (see 1 Kings xix. 11-13) is permitted to sway 



116 INDICATIONS OF THE BOOK OF JOB. 

these elements, and thus bring tribulation upon the 
creature because of transgression, supremacy as a ruler 
must not be accorded him, neither must the resulting 
tribulation be considered proof of unrestrainable 
power; for, even as the text declares, "the deceived 
and the deceiver are his ;" that is, Satan and all his host 
of evil, his followers, and adherents are in the power 
of the Infinite Majesty and under his control, even to 
imprisonment and death. Job continues, — 

XII. 17-21. " He leadeth counsellors away spoiled, 
and maketh the judges fools. 

" He looseth the bond of kings, and girdeth their 
loins with a girdle. 

" He leadeth princes away spoiled, and overthroweth 
the mighty. 

" He removeth away the speech of the trusty, and 
taketh away the understanding of the aged. 

" He poureth contempt upon princes, and weakeneth 
the strength of the mighty." 

By these verses no other power can approach unto 
the Sublime Unity in strength and wisdom ; they are 
as nothing before him, and, under his glance, they sink 
into nothingness ; their vacant places neither miss them 
nor know them any more. Job continues, — 

XII. 22. " He discovereth deep things out of dark- 
ness, and bringeth out to light the shadow of death." 

Thus the Infinite Majesty is Creator, Redeemer, 
Restorer. Job continues, — 

XII. 23-25. "He increaseth the nations, and de- 
stroyeth them : he enlargeth the nations, and straiteneth 
them again. 

"He taketh away the heart of the chief of the 



INDICATIONS OF THE BOOK OF JOB. H7 

people of the earth, and cause th them to wander in a 
wilderness where there is no way. 

"They grope in the dark without light, and he 
maketh them to stagger like a drunken man." 

These verses indicate the bringing forth and enlarg- 

o o is 

ing of the nations, the great Races of Men, their de- 
struction, and their dwelling in the darksome vale 
where there is no way. They are not dead, however, — 
that is, not spiritually dead, — for life without aim is 
indicated by the text. This vale or wilderness evi- 
dently is that described by Job (x. 21, 22) as the land 
of darkness and the shadow of death, — 

" A land of darkness, as darkness itself; and of the 
shadow of death, without any order, and where the 
light is as darkness." Job continues, — 

XIII. 1, 2. " Lo, mine eye hath seen all this, mine 
ear hath heard and understood it. 

" What ye know, the same do I know also : I am 
not inferior unto you." 

Thus Job fully comprehends the philosophy of his 
three friends, not; however, because they first advanced 
it, but from his own knowledge and investigation of 
the Law that elevates or casts down those under the 
ruling thereof. Job continues, — 

XIII. 3-5. " Surely I would speak to the Almighty, 
and I desire to reason with God. 

" But ye are forgers of lies, ye are all physicians of 
no value. 

"Oh that ye would altogether hold your peace! and 
it should be your wisdom." 

In the eye of Job the wisdom of his three friends 
10* 



118 INDICATIONS OF THE BOOK OF JOB. 

becomes foolishness ; nay, worse : for by misconstruc- 
tion of the Law and of the charges given man (see 
Eev. ii., iii. 16) their statements turn to falsity. Why? 
Because they ignore the promises thus given man of a 
life hereafter. These promises are not given to man as 
a perfect creature, but as a transgressor, — see also the 
promise given man after the fall (Gen. iii. 1-16) ; hence 
the wisdom of Eliphaz, Bildad, and Zophar becomes 
foolishness in the eye of Job; wherefore silence on 
their part indicates more wisdom than uttered foolish- 
ness, or as indicated by the text, silence in the foolish 
passes for wisdom. Moreover, even as Job declares, 
his friends are physicians of no value. Why ? Be- 
cause they cannot recover the transgressor: for they 
consigned him (see iv. 17-21) to eternal forgetfulness. 
Of what value to the sick man is the physician who 
tells his patient that he will die? Of what value to 
the sick man is the physician who masses the symptoms 
of disease and overwhelms his patient with their deadly 
properties, with the hopelessness of escape, and with 
the certainty of decease? None; hence the wisdom 
of such a physician would be in his silence: for the 
patient might recover notwithstanding the deadly prop- 
erties shadowed by the symptoms of his disease. Job 
continues, — 

XIII. 6-8. " Hear now my reasoning, and hearken 
to the pleading of my lips. 

"Will ye speak wickedly for God? and talk de- 
ceitfully for him? 

"Will ye accept his person? will ye contend for 
God?" 

By ignoring the promises of life to the transgressor 



INDICATIONS OF THE BOOK OF JOB. H9 

the reasoning of Eliphaz, Bildad, and Zophar becomes 
wickedness in the eyes of Job. Why ? Because God 
knew that the creature would transgress, and (see 2 
Tim. ii. 26) would become captive to Satan at his will. 
With this foreknowledge (see Rom. viii. 28-30) man 
was predestinated and called according to the purpose 
of God ; and whom he predestinated and called, them 
he also justified: and whom he justified, them he also 
glorified. If, therefore, man was predestinated and 
called to justification and glory, who and what are Eli- 
phaz and Bildad and Zophar, that they should deny 
the probability or possibility of the accomplishment 
thereof? It is true that Paul summed up in a few 
words the-greatness of the reward that should rest upon 
man long after the day of Job and his friends, yet the 
substance thereof is given to the churches in Rev. ii., 
iii., and in many other portions of the Scriptures 
where the history of the first three ages of man is 
taken up. 

The charges to the churches, the summing up of 
Paul, the deductions of Job, all indicate that the Law 
or First Covenant must be superseded that the promises 
given man may become fulfilled and the word of God 
established. Job's friends, however, rest entirely upon 
the Law as the ultimatum ; they see no beyond. Job 
continues, — 

XIII. 9. " Is it good that he should search you out ? 
or as one man mocketh another, do ye so mock him ?" 

Will the philosophy of Job's friends bear searching 
out, or not? The indications are that it will not. 
Why ? Because it is based on partial grounds only ; 
hence it is incomplete. Job continues, — 



120 INDICATIONS OF THE BOOK OF JOB. 

XIII. 10-12. "He will surely reprove you, if ye 
do secretly accept persons. 

" Shall not his excellency make you afraid ? and his 
dread fall upon you ? 

" Your remembrances are like unto ashes, your bodies 
to bodies of clay." 

These verses indicate the partial grounds upon which 
the reasoning of Eliphaz, Bildad, and Zophar is based, 
for they secretly accept persons or things ; that is, they 
accept and ignore as may be convenient ; wherefore their 
remembrance is like unto ashes, or as the uncared-for 
debris of greater things. Job continues, — 

XIII. 13-16. " Hold your peace, let me alone, that 
I may speak, and let come on me what will. 

" Wherefore do I take my flesh in my teeth, and put 
my life in mine hand ? 

" Though he slay me, yet will I trust in him : but I 
will maintain mine own ways before him. 

"He also shall be my salvation: for a hypocrite 
shall not come before him." 

Thus Job, as a transgressor, positively declares his 
belief in his redemption, — not, however, through his 
own free agency or his righteousness by works, but 
that through God his Redeemer his salvation shall 
be accomplished; and that even though he should be 
slain yet will he trust in his God for the fulfilment 
of the promises that man should be justified and 
glorified. 

Why will not Job give up his own way before God ? 
It is because Job's actions are righteous in that he 
strives to fulfil the Law ; and also that Job's way com- 
prehends life, while the way of his friends terminates 



INDICATIONS OF THE BOOK OF JOB. 121 

in absolute death ; Job's righteous works also give 
proof of his faith in his Redeemer. 

Moreover, Job's way points to the separation of the 
good from the evil, whereby evil can be set upon its 
own base, be judged, and be blotted out of existence 
forever, by the ruling of the Law that forms the 
basis of Eliphaz's argument. Job, however, by his 
own position, will, as a transgressor, surely die; which 
fact he appears clearly to recognize, for he states, 
" Wherefore do I take my flesh in my teeth, and put 
my life in mine hand?" The reason why Job puts 
his life in his hand is manifest ; for by his death the 
evil pertaining to him will be separated from the good ; 
and although Job in himself possesses not the power 
of returning back to life, yet he feels assured that the 
God of his salvation will provide a way for such return. 
Job continues, — 

XIII. 18. "Behold now, I have ordered my cause; 
I know that I shall be justified." 

Thus Job, although a transgressor, expresses his faith 
in his justification ; and if justified, then (see Rom. viii. 
30) he will be glorified. If justified and glorified after 
transgression, then the indication is clear that he must 
have been redeemed from his transgression. Job con- 
tinues, — 

XIII. 19. "Who is he that will plead with me? 
for now, if I hold my tongue, I shall give up the 
ghost." 

This verse indicates that it is incumbent upon Job to 
define his position, wherefore he states, — 

XIII. 20-22. " Only do not two things unto me ; 
then will I not hide myself from thee. 



122 INDICATIONS OF THE BOOK OF JOB. 

" Withdraw thine hand far from me : and let not thy 
dread make me afraid. 

" Then call thou, and I will answer : or let me speak, 
and answer thou me." 

Thus, at the outset, Job seeks for freedom of speech 
in the declaration of his position, but as a free agent 
and as an instrumentality in the purpose of God. 
Owing to the sacredness of the situation, reverential 
freedom (see Isa. vi. 5-8) must be accorded the creature 
that silence seal not his lips forever. Job continues, — 

XIII. 23. a How many are mine iniquities and 
sins ? make me to know my transgression and my sin." 

In the light that Job as the progenitor and Adam 
of the Third Race of men represents the Third Race, 
then the iniquity and sin resting upon him compre- 
hends and includes that of both the First and Second 
races ; their iniquity and sin having been transmitted 
from father to son through the operation of the great 
Law of Iniquity that is set forth (Ex. xx. 5, 6 ; xxxiv. 
5-7). The indication is clear, however, that to the 
transgression thus transmitted to the Third Race their 
own immediate iniquity must be added. The indication 
is also manifest that the trangression of Job simply 
as a man is unknown to him, and, hence, that he has 
transgressed through ignorance. Job continues, — 

XIII. 24. " Wherefore hidest thou thy face, and 
boldest me for thine enemy ?" 

This verse points to the children under transgression 
that (see Ex. xx. 5) hate the Lord ; their transgression 
being counted as enmity to the Lord. In his own eyes, 
Job, as a man simply, has lived an upright life, and 
knows not wherein he has transgressed that he should 



INDICATIONS OF THE BOOK OF JOB. 123 

be held as an enemy of the Lord by the Lord ; but 
Job, as representative of the Third Age or Race, com- 
prehends not the iniquity that has been transmitted to 
him from the preceding Ages that he in any way 
should be held responsible for it. Job continues, — 

XIII. 25, 26. "Wilt thou break a leaf driven to 
and fro ? and wilt thou pursue the dry stubble ? 

" For thou writest bitter things against me, and 
makest me to possess the iniquities of my youth." 

These verses further indicate the transmission of in- 
iquity from father to son. The fathers (see xii. 23-25) 
wandering in the wilderness, groping in the land of 
darkness, are as leaves driven to and fro, and are as the 
dry stubble ; shall, therefore, they be pursued ? 

By the descent of iniquity from father to son the age 
of Job, as representative of the Third Eace of men, is 
made to possess the iniquity of his youth ; wherefore it 
follows that although the fathers dwell (see x. 21, 22) 
in the land of darkness and of the shadow of death, 
and are as leaves driven to and fro, that they still will 
be pursued ; which pursuit is made manifest in the 
bitter things that are written against Job as representa- 
tive of the Third Age, to whom the iniquity of the 
fathers was transmitted. This iniquity must not be- 
come lost to sight, for every scrap carries with it the 
penalty of the Law; which penalty pertains to the 
original transgressor or to the transgressor from whom 
it first was transmitted, even though such transmission 
cover a myriad of years. Job continues, — 

XIII. 27, 28. "Thou puttest my feet also in the 
stocks, and lookest narrowly unto all my paths ; thou 
settest a print upon the heels of my feet. 



124 INDICATIONS OF THE BOOK OF JOB. 

"And lie, as a rotten thing, consumeth, as a garment 
that is moth-eaten." 

These verses indicate the search after the iniquity 
that pertains to Job as representative of the Third 
Race, for cognizance must be taken of his own trans- 
gression as well as that which has been transmitted 
through the Law of Iniquity. Moreover, the Third 
Race was also called as a subjugatory and governing 
element; hence failure in governmental duty would 
involve failure in mission, by which transgression would 
be imputed. Thus the Lord God watches for and 
seeks out all iniquity and remission, that the evidence 
may be overwhelming as to who alone can be the Sub- 
jugator and Ruler of all things that none suffer through 
neglect or ignorance. When, therefore, such proof shall 
have become full, then, through the Edenic Law, 
through the First Covenant with its ministration of 
death, the iniquitous as a rotten thing will be con- 
sumed, and be as a garment that is moth-eaten. Job 
continues, — 

XIV. 1,2. " Man that is born of a woman is of few 
days, and full of trouble. 

" He cometh forth like a flower, and is cut down : he 
fleeth also as a shadow, and continueth not." 

Why should man that is born of woman be of few 
days and full of trouble ? It is because of transgres- 
sion. Created man was physically constituted to con- 
tinue indefinitely ; for as a perfect creature, endowed 
with perfect recuperative faculties, no change could 
occur in the perfect organism already established; hence 
youth would continually be renewed, and length of 



INDICATIONS OF THE BOOK OF JOB. 125 

years would bring forth no wrinkle to mark the aged 
man. With transgression, however, the Divine law is 
broken ; wherefore things of pain creep in, overwhelm 
the creature, and sap the vitals of his longevity ; hence 
his days become few and are full of trouble ; hence, as 
the text states, " He cometh forth like a flower, and is 
cut down : . . . and continueth not," but fleeth as a 
shadow (see x. 21, 22) to the land already dark as dark- 
ness itself. Such is man in the hand of the mighty 
Power of Evil. Job continues, — 

XIV. 3. "And dost thou open thine eyes upon 
such a one, and bringest me into judgment with 
thee?" 

Therefore, considering the weakness of man as com- 
pared with the strength of the Adversary, how can the 
perfection and strength of such a one be brought into 
judgment with the perfection and strength of the Al- 
mighty ? The indication is clearly marked that they 
cannot ; hence, though man was created perfect and up- 
right, and though under the Law he, as a free agent, 
could not retain his perfection and uprightness, — al- 
though specially commanded (see Gen. i. 28) to subdue 
the earth, — the position does not follow that the Al- 
mighty's power for such subjugation is exhausted, the 
fall of man of Adam's race being no proof or evi- 
dence of weakness on the part of the Creator. Job 
continues, — 

XIV. 4. " Who can bring a clean thing out of an 
unclean ? not one." 

Although man was commanded to subdue the earth 
with its host of Evil, how could he reform Evil 
even should he subjugate it? or how could he bring 

11 



126 INDICATIONS OF THE BOOK OF JOB. 

a clean thing out of an unclean ? Job himself briefly 
answers these questions by replying, "Not one." 
Hence, if Evil cannot be reformed or made clean, or 
if no clean thing can be brought forth from Evil, 
then it is a total depravity or a totally unclean thing ; 
and as such will, by the Law, be blotted out of 
existence; for of the holy city Jerusalem it is said 
(see Kev. xxi. 27), " there shall in no wise enter into 
it anything that defileth, neither whatsoever worketh 
abomination, or maketh a lie : but they which are 
written in the Lamb's book of life." Job continues 
of man, — 

XIV. 5, 6. "Seeing his days are determined, the 
number of his months are with thee, thou hast ap- 
pointed his bounds that he cannot pass ; 

"Turn from him, that he may rest, till he shall 
accomplish, as a hireling, his day." 

These verses indicate that the bounds of the habita- 
tion of man are fixed, and that the number of months 
thereof are with the Lord (see also Deut. xxxii. 7, 8 ; 
Acts xvii. 26). Such being the case, the indication is 
clear that the fall of man was foreseen ; and if fore- 
seen, then provided for that an empty triumph grace 
the banners of the Adversary. 

With the fall came rest in the land of shadow and 
darkness, but not absolute death, which rest Job likens 
to the cutting down of a tree, as follows : 

XIV . 7-9. " For there is hope of a tree, if it be cut 
down, that it will sprout again, and that the tender 
branch thereof will not cease. 

" Though the root thereof wax old in the earth, and 
the stock thereof die in the ground ; 



INDICATIONS OF THE BOOK OF JOB. 127 

" Yet through the scent of water it will bud, and 
bring forth boughs like a plant." 

Thus by the figure the semblance of a death is indi- 
cated, and also the semblance of a resurrection through 
which the tree survives until a later day ; wherefore, 
by the figure, man rests in the valley of the shadow of 
death ; but through great laws his iniquity, blood, and 
characteristics are transmitted to and live in a later 
generation ; hence there is hope that in a later genera- 
tion the Water of Life will not fail that shall awaken 
the dwellers of the dark valley from their sleep, and 
raise their names up again in the land of the living, — 
for the root still lives, the sap still flows, but the stock 
thereof, the body of sinful flesh, lies dead in the ground ; 
which indications Job further confirms as follows : 

XIV. 10-12. "But man dieth, and wasteth away: 
yea, man giveth up the ghost, and where is he ? 

"As the waters fail from the sea, and the flood 
decayeth and drieth up ; 

" So man lieth down, and riseth not : till the heavens 
be no more, they shall not awake, nor be raised out of 
their sleep." 

Thus man, natural man, the body of sinful flesh, the 
stock of the tree, will die, waste away, and be no more ; 
Job further stating, " till the heavens be no more, they 
shall not awake, nor be raised out of their sleep." Can 
the heavens be no more ? The heavens (see Ps. lxxxix. 
34-37) will endure forever ; hence the body of sinful 
flesh, was cast off that hope of a renewed life might 
enter in. As the tree is not cut down to renew life to 
the stock, so neither is man's body of sinful flesh cut 
off that renewed life may be given it. How, then, can 



128 INDICATIONS OF THE BOOK OF JOB. 

life be renewed in man ? The indication is clear that 
the spirit of man will have been regenerated or born 
into a new body before absolute death shall overtake 
him ; hence, as both the body of sinful flesh and the 
new body die an absolute death, so the resurrection of 
the spirit of man clothed with the new body that is 
without spot or blemish is altogether possible under 
the Law, in which case, even as the text indicates, the 
revival of the body of sinful flesh would be uncalled 
for. Job continues, — 

XIV. 13. " Oh that thou wouldest hide me in the 
grave, that thou wouldest keep me secret, until thy 
wrath be past, that thou wouldest appoint me a set 
time, and remember me !" 

Job longs for rest from the great trials that are upon 
him ; not so much, probably, on account of the physical 
suffering as for the terrible struggle between the good 
and evil that compasses him. He also craves an ap- 
pointed time for rest and forgetfulness, and an ap- 
pointed time for awakening. Why should Job crave 
any awakening? It is because of his faith (see xiii. 
15, 16) in his salvation by the Lord. Job continues, — 

XIV. 14. "If a man die, shall he live again? all 
the days of my appointed time will I wait, till my 
change come." 

Job's faith answers this question in the affirmative ; 
wherefore all the days of his natural life will he wait, 
till the change come or till he shall die. What then ? 
Job states, — 

XIV. 15. "Thou shalt call, and I will answer 
thee: thou wilt have a desire to the work of thine 
hands." 



INDICATIONS OF THE BOOK OF JOB. 129 

Thus after death the Lord shall call, and shall have 
a desire to the work of his hands. Such call and such 
desire surely can never bring back into existence aught 
that is tinctured with evil ? Therefore, inasmuch as 
essential evil is not the work of the hands of the Lord, 
and does not spring from the Kingdom of Righteous- 
ness, the indication is clear that the good will have been 
separated from the evil, the good body from the sinful 
body, before the creature shall enter upon his new life. 
Job continues, — 

XIV. 16, 17. "For now thou numberest my steps : 
dost thou not watch over my sin ? 

" My transgression is sealed up in a bag, and thou 
sewest up mine iniquity." 

These verses indicate the transmission and accumu- 
lation of iniquity that it may be separated from the 
good. Job continues, — 

XIV. 18. " And surely the mountain falling cometh 
to nought, and the rock is removed out of his place." 

This mountain indicates the accumulated mass of 
man's iniquity ; it will surely fall and come to naught, 
while the rock, the instigator of this iniquity, will be 
removed out of his place. Job continues, — 

XIV. 19-22. "The waters wear the stones: thou 
washest away the things which grow out of the dust of 
the earth ; and thou destroyest the hope of man. 

" Thou prevailest for ever against him, and he pass- 
eth : thou changest his countenance, and sendest him 
away. 

" His sons come to honour, and he knoweth it not ; 
and they are brought low, but he perceiveth it not of 
them. 

11* 



130 INDICATIONS OF THE BOOK OF JOB. 

" But his flesh upon hira shall have pain, and his soul 
within him shall mourn." 

As the waters wear away the stones, so the Lord 
takes away the things that grow out of the dust of the 
earth ; the chief of which is man. Man, as a free agent 
under the Law, and as a subjugatory element, passes 
away, the grave closes over him, and the land of shadow 
and darkness receives him. In the day of Job count- 
less numbers dwelt in this dark land, oblivious to all 
existence ; their sons arose to honor, but no voice could 
make them glad with the cheerful news; their sons 
were brought low, but still they slept unconscious of 
all. If such be the condition of him that dwells in the 
land of the shadow of death, how is it that his flesh 
upon him shall have pain, and his soul within him 
shall mourn ? The indications are that these conditions 
can only be filled by the transmission of blood through 
the Law of Generation. If the iniquity of the fathers 
shall be transmitted to the children, then the flesh and 
blood must be transmitted also to a greater or less ex- 
tent ; wherefore, even as the text indicates, the flesh of 
the fathers shall have pain through the children, the 
conditions of the Edenic Promise (see Gen. iii. 14-16), 
the Law of Iniquity, and the Law of Generation re- 
quiring it. 

XY. 1-3. " Then answered Eliphaz the Temanite, 
and said, 

" Should a wise man utter vain knowledge, and fill 
his belly with the east wind ? 

" Should he reason with unprofitable talk ? or with 
speeches wherewith he can do no good ?" 



INDICATIONS OF TEE BOOK OF JOB. 131 

Thus Eliphaz indirectly denies the position expressed 
by Job, that iniquity, blood, and characteristics are 
transmitted from father to son, that through such 
transmission the highway to redemption may be opened, 
and whereby life beyond the grave may become an es- 
tablished fact. Eliphaz stands upon the sure fulfilment 
of the Law that sweeps the transgressor from existence ; 
with him an upright life after transgression may give 
length of days, and even a ripe old age to the trans- 
gressor, but it cannot redeem him nor confer upon him 
eternal life ; hence any system of redemption becomes 
unprofitable talk in the eyes of Eliphaz, vain knowl- 
edge, and speeches wherewith no good can be done. 
But is it so ? Can no system exist or be brought about 
for the redemption of the creature under transgression 
that shall not interfere with or make void the Law ? 
The indications are strongly marked that such a system 
can exist whereby the creature may be redeemed and 
the Law fulfilled to the very letter. 

This system finds substance in the transmission of the 
iniquity and blood of the creature from father to son — 
for the blood (see Deut. xii. 23) is the life — until it shall 
fall upon the One that shall lay down his life in full 
payment for such iniquity. The Law is fulfilled to the 
letter, whether the creature die an absolute death in his 
own individual person, or whether he die in the person 
of the Redeemer ; but the exceeding great difference in 
the manner of the two possible absolute deaths lies in 
the facts that, should the creature or transgressor, irre- 
spective of host, die in his own individual person, then 
the grave would close over him for evermore ; while, 
on the other hand, should the transgressor die in the 



132 INDICATIONS OF THE BOOK OF JOB. 

person of the Redeemer, into whose body he had been 
regenerated, then, in the regenerated body, he could and 
would return to life from absolute death clothed with 
this unblemished body, the body that was prepared for 
the Son suitable for this purpose. Eliphaz continues, — 

XV. 4. " Yea, thou castest off fear, and restrainest 
prayer before God." 

Even as Eliphaz states, the reasoning of Job casts off 
fear and restrains prayer before God. Why ? Because 
Job's faith in the promises of God engenders love, and 
love casts off fear, while by it prayer and supplication 
give place to "joy, thanksgiving, and melody." Eli- 
phaz, however, discards the faith of Job, he being gov- 
erned by the Law ; wherefore, by his philosophy, fear 
and prayer before God must continue that, perhaps, a 
full life, a good old age, may be accorded the creature 
under the Law. Eliphaz continues, — 

XV. 5, 6. " For thy mouth uttereth thine iniquity, 
and thou choosest the tongue of the crafty. 

" Thine own mouth condemneth thee, and not I : yea, 
thine own lips testify against thee." 

Thus Eliphaz considers Job's uttered hope of a future 
life as iniquitous, and that, as iniquitous uttering, his 
mouth condemns him. Why? As already indicated, 
it is because Job looks beyond the Law, or First Cove- 
nant, with its ministration of death, to the charges and 
promises (see Rev. ii., iii.) that embody a newer and 
better covenant. 

These charges and promises Eliphaz ignores or mis- 
apprehends because of the failure of the preceding races 
to which the charges were given. To his senses their 
transgression resulted in their disappearance from the 



INDICATIONS OF TEE BOOK OF JOB. 133 

face of the earth, and that the destruction implied by 
the charges had overwhelmed them forever ; wherefore 
Eliphaz continues, — 

XV. 7-10. "Art thou the first *man that was born? 
or wast thou made before the hills ? 

" Hast thou heard the secret of God ? and dost thou 
restrain wisdom to thyself? 

" What knowest thou, that we know not ? what un- 
derstandest thou, which is not in us ? 

"With us are both the grayheaded and very aged 
men, much elder than thy father." 

The question of Eliphaz, " Art thou the first man 
that was born ?" implies that Job was not the first man 
that was born ; hence in the light that Job is the progeni- 
tor or Adam of the Third Kace of men, then other men 
were born (see Eev. vi., xii.) or brought forth before 
his day. These men, as races, peopled the First and 
Second Ages of Man ; wherefore Eliphaz likens them 
to the grayheaded man, and the very aged man, both of 
which are much older than the father of Job, or the 
Third Age from the beginning thereof to the particular 
day of Job's affliction. Eliphaz claims to be familiar 
with the history of these two races of men ; and, there- 
fore, inasmuch as death reigned among them from the 
calling of the first man thereof, and as instead of a 
resurrection there was brought forth a new creature, 
Eliphaz, by their fate, felt convinced that the Law 
ruled as absolute monarch ; and, hence, as it was with 
them, so it would be with Job, — he would live out his 
years, pass away, and be no more, while a new creature 
would be brought forth to fill his place. 

Job's dissent, however, brings forth Eliphaz's ques- 



134 INDICATIONS OF THE BOOK OF JOB. 

tion, " Hast thou heard the secret of God ?" It is not 
because Job has heard the secret of God, or that he un- 
derstands the fulness of what God comprehends in his 
purpose, but it is because Job's mind grasps, to a cer- 
tain degree, the revelations made by the charges to the 
churches that Evil should be overthrown and the works 
thereof undone. With unlimited space as a field, pro- 
gression or development does not call for the destruction 
of the creature. Why, therefore, should not a system 
exist whereby man of to-day could be redeemed ? If 
there is a Creator, then no good reason appears why 
man, with his intellectual faculties just bursting into 
bloom and setting with fruit, should be cut off, annihi- 
lated, that another, simply as man, might occupy his 
place and take up his labors. 

If no good reason appears why he should be cut off, 
then the promises of the Creator that he should be re- 
stored may well be considered. To cut off the creature 
because of the evil dwelling within him would be a 
sacrifice of the good, but the separation of the good from 
the evil would be a foundation upon which the creature, 
through the good, might stand in the hope of restoration 
and life. Job evidently bases his faith of future life 
upon the separation of the good from the evil, "the 
precious from the vile;" but Eliphaz considers such 
faith as without foundation, vain. Eliphaz continues, — 

XV. 11. u Are the consolations of God small with 
thee ? is there any secret thing with thee ?" 

Hence, as Eliphaz intimates from Job's faith and 
hope, does Job really need small consolation of God ? 
Job's faith and hope carry him beyond the need of con- 
solation, for in the future life consolation will be un- 



INDICATIONS OF THE BOOK OF JOB. 135 

known ; wherefore the entering into this hope lessens 
the consolations of God. Consolation betokens a suffer- 
ing state or condition ; hence, as the Kingdom of Right- 
eousness draws nearer to the creature, so consolation 
gives place to joy and thanksgiving, and, consequently, 
consolation must lessen. This is the secret thing that 
is with Job, but which secret Job abundantly declares. 
Eliphaz continues, — 

XY. 12, 13. " Why doth thine heart carry thee 
away? and what do thy eyes wink at, 

" That thou turnest thy spirit against God, and lettest 
such words go out of thy mouth ?" 

The Law entered for the government of all hosts, 
and by it the transgressor shall die, for such is the de- 
cree of the Most High ; but Job, being a transgressor, 
hopes to live, and expresses his hope in plain words. 
Eliphaz considers that such a hope is contrary to the 
Law, and hence against the Power that instituted it ; 
he also considering that Job's wishes rather than the 
Law laid the foundation of his hope. Further, Eliphaz 
asks, — 

XV. 14-16. "What is man, that he should be clean? 
and he which is born of a woman, that he should be 
righteous ? 

" Behold, he putteth no trust in his saints ; yea, the 
heavens are not clean in his sight. 

"How much more abominable and filthy is man, 
which drinketh iniquity like water ?" 

These verses point to the various sin-tinctured hosts 
that people the earth, and, also, even to impurity in the 
heavens. Why should the heavens be counted impure? 
It is because of the wickedness of the Evil Host (see 



136 INDICATIONS OF THE BOOK OF JOB. 

Rev. xii. 7-9) that once found place there; wickedness 
that was manifest to and perceived of the angels of 
heaven ; hence the judgment of the Lord God as set 
forth in Deut. xii. 2 — " Ye shall utterly destroy all the 
places, wherein the nations which ye shall possess served 
their gods" — will apply to the heavens, that they may 
be purified from all knowledge and remembrance of sin 
by the fulfilment of the Law. From these indications 
it follows that the angels of heaven are not perfect, 
that man born of woman is not righteous, and that 
sin-tinctured man, let him pertain to which host he 
may, according to the philosophy of Eliphaz, drinks 
iniquity like water ; yet, outside of the philosophy of 
Eliphaz, the indication becomes evident that the crea- 
ture, be he man or angel, cannot govern all things so 
perfectly that he should not transgress through igno- 
rance or through error of judgment. 

If the angels of heaven in their superiority and 
grandeur are not perfect, how can man of Adam's race 
hope to rise above the Law and be perfect, and thus 
obtain eternal life ? If man stands upon the ruling of 
the Law, simply like Eliphaz, then he never can rise 
above the Law, and his argument and reasoning will 
never go beyond the ruling of the Law, and hence, as 
a transgressor far below the angels, he will by the Law 
be swept out of existence. 

The reasoning of Eliphaz, therefore, while it con- 
demns man to eternal annihilation, also condemns the 
Evil Host to the same fate ; for the ruling of the Law 
is over them also ; but Job, while realizing these condi- 
tions, as well as Eliphaz, also knows that no condemna- 
tion rests over the good. If, therefore, condemnation 



INDICATIONS OF THE BOOK OF JOB. 137 

rests over the evil, and the good is uncondemned, then 
it follows that the ministration of death pertaining to 
the Law or First Covenant has no hold upon the good 
that it should die ; wherefore the good must be sepa- 
rated from the evil, or the Law itself would become 
unrighteous, which cannot be. Job's faith and hope 
rest upon the certainty of such a separation ; but Eli- 
phaz discards the position as untenable ; he evidently 
considering man with his various qualities as a spon- 
taneous growth, or atomic development, and not as a 
creature that could independently be engrafted with 
good and with evil. Eliphaz continues, — 

XV. 17-19. "I will shew thee, hear me; and that 
which I have seen I will declare ; 

" Which wise men have told from their fathers, and 
have not hid it: 

" Unto whom alone the earth was given, and no 
stranger passed among them." 

Through the philosophy of Eliphaz these verses be- 
come indicative of spontaneous growth or at least pro- 
gression from some created atomic or molecular system 
of life, unto which the earth was given as a field of 
progress, and hence, none other passed among them ; 
wherefore, from the atomic life thus created, man was 
developed, and, from the excellence of his development, 
continued and existed as the possessor of the earth. 
Eliphaz continues his saying, — 

XV. 20-24. " The wicked man travaileth with pain 
all his days, and the number of years is hidden to the 
oppressor. 

" A dreadful sound is in his ears : in prosperity the 
destroyer shall come upon him. 

12 



138 INDICATIONS OF THE BOOK OF JOB. 

" He believeth not that he shall return out of dark- 
ness, and he is waited for of the sword. 

" He wandereth abroad for bread, saying, Where is 
it f he knoweth that the day of darkness is ready at 
his hand. 

" Trouble and anguish shall make him afraid ; they 
shall prevail against him, as a king ready to the 
battle." 

Eliphaz has already declared (see iv. 17-21 ; xv. 
14-16) that man without exception is wicked, and that 
he shall perish forever; yet here again he pictures the 
fall of man, for he concludes that all men are wicked. 
In this picture man is hopeless of a return from the 
land of darkness : when, therefore, the grave shall close 
over him a final adieu will have been made to all that 
sparkles with light and life; and, as the age rolls on, 
others arise, but there is no awakening for him ; time 
progresses, and even ages unfold, but the darkness deep- 
ens ; no glimmer steals a momentary glance or shoots a 
single ray to light the self-digged pit that clasps him. 
Hopeless, helpless, dead ; barren, uncalled for, uncared 
for ; broken forever he lies, a rusting link in the re- 
morseless chain that finds its bitter end in the dark 
chamber of death. Who would not seek escape from 
such a fate? Even the wicked man (see verse 23) 
" wandereth abroad for bread, saying, Where is itf for 
he knows that his hour is at hand. Eliphaz, however, 
does not believe in this bread or in any redeemer, 
that escape may be had ; for, with him, trouble and 
anguish shall prevail against the transgressor as a king 
ready to the battle. Of the wicked man Eliphaz con- 
tinues, — 



INDICATIONS OF THE BOOK OF JOB. 139 

XV. 25-28. " For he stretcheth out his hand against 
God, and strengthened himself against the Almighty. 

" He runneth upon him, even on his neck, upon the 
thick bosses of his bucklers : 

" Because he covereth his face with his fatness, and 
maketh collops of fat on his flanks. 

" And he dwelleth in desolate cities, and in houses 
which no man inhabiteth, which are ready to become 
heaps." 

According to the philosophy of Eliphaz, the wicked 
man stretches out his hand against God in that he does 
not keep to the ruling of the Law that ordains to life ; 
and, hence, that he transgresses. Transgression, how- 
ever, is not all ; but Eliphaz intimates that in his trans- 
gression man brings forth his own wisdom to offset the 
ministration of death that pertains to the Law, as in the 
case of Job, whose hopes, notwithstanding transgres- 
sion, lead him to look for life in the future. The phi- 
losophy of Eliphaz points to the utter futility of such 
hopes under the Law, where he consigns the wicked 
man to a ruinous dwelling in a desolate city, which no 
man inhabiteth. Eliphaz further points to the futility 
of hopes such as those held by Job where he states, — 

XV. 29, 30. " He shall not be rich, neither shall 
his substance continue, neither shall he prolong the 
perfection thereof upon the earth. 

"He shall not depart out of darkness; the flame 
shall dry up his branches, and by the breath of his 
mouth shall he go away." 

Thus by the breath of his mouth man shall go away, 
or, when man ceases to breathe, then, by the position of 
Eliphaz, he ceases to exist forever, — nothing can recall 



140 INDICATIONS OF THE BOOK OF JOB. 

him out of the deep darkness into which he has de- 
scended, and no perfection pertaining to him shall be 
prolonged upon the earth. If this is not annihilation, 
what is it? for Eliphaz recognizes no Redeemer. 
Eliphaz continues, — 

XV. 31. "Let not him that is deceived trust in 
vanity : for vanity shall be his recompense." 

These words evidently are directed against all hold- 
ing such hopes as those expressed by Job ; for Eliphaz 
considers such hopes as vain, vanity ; and, hence, that 
a vain, empty recompense will be the reward of him 
that so trusts. Eliphaz continues, — 

XY. 32, 33. " It shall be accomplished before his 
time, and his branch shall not be green. 

" He shall shake off his unripe grape as the vine, and 
shall cast off his flower as the olive." 

In this statement Eliphaz brings forward the loss of 
Job's children as a proof of the truth of his position ; 
but, from Job's stand-point, such evidence cannot be 
accepted as proof that they shall not return again. 
Eliphaz consigns Job's children to the land of absolute 
darkness, to absolute death ; but Job considers that 
they descended into the land of the shadow of death, 
not absolute death, but into the shadow or semblance 
of death ; in which case there is hope of a return : but 
from absolute death no return is possible, except it be 
through the resurrecting power of the Infinite Majesty; 
which power (see St. John x. 18) was conferred upon 
the Son that he might fulfil the will of the Father in 
the redemption of the world. Eliphaz further continues 
his reasoning, — 

XV. 34, 35. " For the congregation of hypocrites 



INDICATIONS OF THE BOOK OF JOB. 141 

shall be desolate, and fire shall consume the tabernacles 
of bribery. 

" They conceive mischief, and bring forth vanity, and 
their belly prepareth deceit." 

By which continued transgression only confirms the 
final sentence of the wicked, among whom Eliphaz 
classes Job. 

XVI. 1,2. " Then Job answered and said, 
" I have heard many such things : miserable com- 
forters are ye all." 

If the words of Job's three friends really contained 
any substantial indications of a future life, why should 
they be called miserable comforters ? Can the promise 
of future life be considered miserable comfort ? By no 
means; but if there were no future life, how much bet- 
ter would it have been for the creature had the creature 
never seen the light ! Job's afflictions make it manifest 
to him that something beyond the natural life of man 
is called for, even though (see v. 26) the last days of 
man should be lightened with sunshine. The sunshine 
of life, however, carries with it stronger proof of future 
existence than affliction ; for should this sunshine die a 
great blot would take its place never more to be re- 
moved. The setting sun brings many an unsolved pang 
into the heart of the beholder, but hope clings to the 
last lingering ray not as to a departing friend, but as to 
one soon to come again. How great the misery should 
the thought arise, and find fulfilment, that a final adieu 
was given to the source of light ! Who could banish 
the sun, the glorious sun, and give its place forever to 
the blackness of night? Miserable comforters, did Job 

12* 



142 INDICATIONS OF TEE BOOK OF JOB. 

say ? Aye, worse than miserable are those who would 
consign Job's sunshine to eternal darkness, and who 
would open a pit no future could ever fill; for the 
grave would grow as fast as eternity should unroll its 
limitless scroll, and would bury within its precincts the 
most precious treasures of earth. Job continues, — 

XVI. 3,4. "Shall vain words have an end? or 
what emboldeneth thee that thou answerest ? 

"I also could speak as ye do: if your soul were in 
my soul's stead, I could heap up words against you, and 
shake mine head at you." 

To Job the words of his friends are vain ; they em- 
body vanity, — vanity of calling, vanity of being, vanity 
of mission. Vain calling, vain mission ! The grave 
restores the primordial condition of darkness to the 
creature that existed as though he had never been. 
What, then, emboldens Eliphaz that he should answer 
Job's hope of life with his belief in the certainty of 
absolute, eternal death? The boldness of Eliphaz evi- 
dently comes from his knowledge of the Law that em- 
bodies the ordination to life to the righteous, and the 
ministration of death to the unrighteous, coupled with 
the apparent fulfilment of the latter condition in the 
destruction that has befallen man of Adam's race from 
the calling thereof (see viii. 7-10; xv. 9, 10) in the 
First Age to the day of Job. 

Job recognizes the fact that it is easy to heap up 
words against the transgressor; but from his stand- 
point there is something besides death on which the 
transgressor may lean, for the ordination to life that 
pertains to the Law was not made in vain. In fact, 
the ordination to life embodies the very essence involved 



INDICATIONS OF THE BOOK OF JOB. 14 3 

in the calling of the creature, for what would the Law 
be without the ordination to life? It is clear that 
Jesus Christ, the righteous, lived in the Law, in that 
he fulfilled it; and, hence, through his life others may 
live also, even though they be transgressors; for the 
life of Christ invested the body into which the trans- 
gressor was and is born or regenerated ; but if, as the 
argument of Eliphaz implies, the ordination to life that 
pertains to the Law is made dead through transgression, 
and only the ministration of death remain, then no re- 
deemer can arise, and the transgressor will, in his own 
person, at the end of his natural life, lay down his life 
forever. Thus the reasoning of Eliphaz is a continual 
condemnation of Job, and heightens rather than softens 
his grief, wherefore Job continues, — 

XYI. 5. "But I would strengthen you with my 
mouth, and the moving of my lips should assuage 
your grief" 

Hence through his faith and knowledge Job could 
and would speak words of comfort to the transgressor 
that was overwhelmed through the ruling of the Law. 
Job continues, — 

XYI. 6. "Though I speak, my grief is not as- 
suaged : and though I forbear, what am I eased ?" 

This verse indicates that the tribulation of Job comes 
from a source beyond his control. What, therefore, is 
this source ? Some spontaneous growth more powerful 
than man that it should mock his will and cast his 
physique to the ground ? If so, whence comes order 
that the fire freeze not, or that the water boil not in an 
ice-bound habitation? The sufferings of Job prove 
that the source of his tribulation is an active, intelligent, 



144 INDICATIONS OF THE BOOK OF JOB. 

powerful being ; one whose strength is far beyond that 
of Job or any man of Adam's race ; one that under- 
stands the properties of pain, the methods of producing 
it, and who is not slow in bringing it about. 

The mission of man (see Gen. i. 28) is the subjuga- 
tion of this power ; wherefore, can man rise above and 
subdue it, the great Power of Evil ? Can man say to 
the fire burn not, and it burn not ? If man fails in the 
possession of this power, then he cannot subdue the 
Evil Power that tortures the creature with heat and 
cold ; for by its created properties fire will burn the 
creature whether applied directly by the Power of Evil 
or by his emissaries. 

If the Power of Evil be subdued, then he cannot 
control fire or any pain-giving element ; whence it be- 
comes evident that as long as tribulation shall beset the 
creature, whether great or small, that a power stronger 
than the creature rules over him for harm ; hence this 
power (see ii. 1-7) is Satan, king of Evil. 

Man may hope by his own efforts to rise above and 
rule over Satan, but, should such be the case, how conflict 
among great excellencies could be avoided does not very 
plainly appear, unless one mind, one sentiment, should 
actuate them all ; in which case a universal sameness of 
thought and action would find place, which, in itself, is 
distasteful. The Laws of Order (see Gen. i.) point to 
a far better state of things, for by them one Head is 
given to all things; for by them One that is a God, a 
Creator, a Subjugator, a Redeemer, and a Restorer is 
made manifest that is infinite, supreme, and perfect in 
all his attributes. Such a One can subdue the Power 
of Evil, and can say to the fire, burn not, and it shall 



INDICATIONS OF THE BOOK OF JOB. 145 

not burn ; neither shall any tribulation beset the crea- 
ture, be it great or small, under his rule; but all ex- 
cellencies, however great they may be, will live in har- 
mony, each free to enjoy the gifts with which they are 
endowed, whereby beauty and variety will be manifest 
on every side, and every one will find pleasure in his 
own work and in the work of his neighbor. Job con- 
tinues, — 

XVI. 7-10. " But now he hath made me weary : 
thou hast made desolate all my company. 

"And thou hast filled me with wrinkles, which is a 
witness against me: and my leanness rising up in me 
beareth witness to my face. 

" He teareth me in his wrath, who hateth me : he 
gnasheth upon me with his teeth ; mine enemy sharp- 
eneth his eyes upon me. 

" They have gaped upon me with their mouth ; they 
have smitten me upon the cheek reproachfully; they 
have gathered themselves together against me." 

The wrinkles and leanness of Job stand witness of his 
transgressive state ; but transgression is one thing and 
wrinkles and leanness another. Why? Because trans- 
gression indicates sin without reward or punishment. 
With the entering in of the Law transgression or sin was 
made punishable by death ; the Law (see Gen. ii. 16, 
17) does not say that transgression shall be punished 
by wrinkles and leanness, but by death; hence wrinkles 
and leanness follow with transgression through the rule 
of some power other than God, and which is greater 
than man. This power (see i., ii.) is Satan ; hence he 
it is that tears Job and makes his natural life a burden 
to him. Job himself indicates this as follows : 



146 INDICATIONS OF THE BOOK OF JOB. 

XVI. 11-14. "God hath delivered me to the 
ungodly, and turned me over into the hands of the 
wicked. 

" I was at ease, but he hath broken me asunder : he 
hath also taken me by my neck, and shaken me to 
pieces, and set me up for his mark. 

" His archers compass me round about, he cleaveth 
my reins asunder, and doth not spare ; he poureth out 
my gall upon the ground. 

" He breaketh me with breach upon breach ; he run- 
neth upon me like a giant." 

If the ungodly and wicked are not Satan and his 
host, who are they? Was not Job (see ii. 3-7) placed 
in the hand of Satan, who smote him with great afflic- 
tion ? Undoubtedly ; but because God took away his 
special protection from Job, and left him standing upon 
his free agency to battle under the Law with Satan, and 
also in fulfilment of the command (Gen. i. 28) for the 
government of all things, the indication does not follow 
that, because of Job's weakness, the Almighty brought 
the ills and afflictions upon Job, but, rather, that he 
permitted Satan to inflict them; for Job after trans- 
gression became subject to the Kingdom of Evil, and, 
hence, as a subject, was open to such tribulation as the 
Evil Kingdom might see fit to inflict. 

Job, however, is a transgressor, but he is not wholly 
evil, — that is, transgression does not make the creature 
a total depravity ; hence the Kingdom of Righteousness 
must take cognizance of the good that dwells within 
him. Job continues, — 

XYI. 15-17. a I have sewed sackcloth upon my 
skin, and defiled my horn in the dust. 



INDICATIONS OF THE BOOK OF JOB. 147 

" My face is foul with weeping, and on my eyelids is 
the shadow of death ; 

" Not for any injustice in mine hands : also my prayer 
is pure." 

From these verses it is evident that Job's tribulation 
is due to unrecognized transgression, yet the penalty of 
transgression is over him just as certainly as over mani- 
fest transgression; hence the afflictions that befall a 
righteous man transgressing through ignorance indicate 
the certainty of the fulfilment of the Law upon the 
transgressor, irrespective of host, that no loop-hole exists 
for the escape of Evil, be it either small or great, known 
or unknown. 

The afflictions that befall righteous men become, 
therefore, real signs to all hosts of the immutability of 
the Law, and that the establishment of the Kingdom 
of Righteousness requires the absolute blotting out of 
Evil as an energy or power. 

Thus Job's hands, from man's stand-point, may be 
free from injustice, and his prayer may be pure, but 
still his affliction marks transgression in some intricate, 
unknown path that brings him under the ruling of the 
Law ; hence (see 1 Kings viii. 46) " there is no man that 
sinneth not." Job continues, — 

XVI. 18, 19. "O earth, cover not thou my blood, 
and let my cry have no place. 

" Also now, behold, my witness is in heaven, and my 
record is on high." 

Thus, should Job's blood be shed through transgres- 
sion, the call for investigation as to why it was shed 
would bring the oppressor to the judgment-seat. Job 
does not wish that his cry be shut up or silenced, for 



148 INDICATIONS OF THE BOOK OF JOB. 

(see text) his witness is in heaven, and his record is 
on high. The good works of Job do not insure re- 
demption for him, or deliverance from the hand of 
the oppressor, but they are proofs of his faith in the 
promises of redemption, and hence it follows that his 
faith, as a good thing, or essence, shall, like that of 
Abraham, be counted to him for righteousness. Job 
continues, — 

XVI. 20-22. " My friends scorn me : but mine eye 
poureth out tears unto God. 

" Oh that one might plead for a man with God, as a 
man pleadeth for his neighbour ! 

" When a few years are come, then I shall go the 
way whence I shall not return." 

Job's friends scorn his faith in a future life, but he 
turns unto God ; and, although turning unto God, he 
knows that the word of God concerning the trans- 
gressor is immutable and cannot be changed ; hence he 
states, " When a few years are come, then I shall go the 
way whence I shall not return." This saying evidently 
relates to Job's body as transgressive man, for the body 
of sinful flesh must be left behind forever. Job unre- 
generated represents this body ; Job regenerated repre- 
sents the body that shall be ; hence it follows that the 
unregenerated must give place to the regenerated, which 
condition does not pertain to and follow with the phi- 
losophy of Eliphaz. Job continues, — 

XVII. 1. "My breath is corrupt, my days are ex- 
tinct, the graves are ready for me." 

By this verse graves — not the grave or a grave, but 
graves — are ready for Job. Why graves? Because the 



INDICATIONS OF THE BOOK OF JOB. 149 

body of sinful flesh, the unregenerated body, shall sleep 
in one grave, while the regenerated body, or the body into 
which man is and shall be born, sleeps or shall sleep in 
another. These conditions involve the separation of the 
good from the evil, " the precious from the vile ;" hence 
one grave will hold the natural body of man, and one 
grave will hold the body that was prepared for the Son, 
suitable for the regeneration and restoration of man, and 
into which man was and is born or regenerated. Job 
continues, — 

XVII. 2. " Are there not mockers with me? and 
doth not mine eye continue in their provocation?" 

Who, therefore, is it that mocks Job in his sublime 
faith ? Is it not his three friends with their fallacious 
reasoning and arguments? Yet, notwithstanding the 
indicated difference in the final result of their respective 
reasonings, Job will continue in the faith which, to his 
friends, is as great a provocation as their argument is a 
provocation in the eye of Job. Job continues, — 

XVII. 3. " Lay down now, put me in a surety with 
thee ; who is he that will strike hands with me ?" 

Thus who will agree with Job's philosophy, that they 
should strike hands with him? His friends? No; 
for of them Job says, — 

XVII. 4. " For thou hast hid their heart from un- 
derstanding : therefore shalt thou not exalt them." 

Job continues, — 

XVII. 5. " He that speaketh flattery to his friends, 
even the eyes of his children" shall fail." 

Flattery leads to false deductions ; but the term in 
the mouth of Job evidently points to a species of deceit 
that will cause or tend to cause others to fall into grave 

13 



150 INDICATIONS OF THE BOOK OF JOB. 

error ; hence the more powerful the flatterer the greater 
the downfall. Job continues, — 

XVII. 6-8. " He hath made me also a byword of 
the people ; and aforetime I was as a tabret. 

" Mine eye also is dim by reason of sorrow, and all 
my members are as a shadow. 

" Upright men shall be astonished at this, and the in- 
nocent shall stir up himself against the hypocrite." 

In his affliction Job has become a byword of the 
people where once, as the Adam and progenitor of the 
Third Race, he was looked upon (see i. 1-3) as the head 
and front of human greatness. 

The tribulation of Job is brought about (see i., ii.) 
through the devices of Satan, who, by his great power, 
caused transgression on the part of Job; not great, 
glaring transgression, but imperceptible transgression, 
or (see Lev. iv. 13, 14) transgression through ignorance. 
If transgression through ignorance should not be im- 
puted how could the offence abound that Evil be 
judged? The indications are that every jot of trans- 
gression pertaining to man must and will be imputed 
that the minor offences of the Evil Host be imputed 
also. 

If by such rigid construction every jot of transgres- 
sion shall be imputed, then the transgressor will come 
under the rule of the Evil Kingdom, and, if under the 
rule of the Evil Kingdom, then the resources of the Evil 
Kingdom will be over him for evil, be the transgression 
great or small. The indications are clear that the trib- 
ulations besetting Job are far in excess of all commen- 
surate call ; wherefore the text states, " Upright men, 
shall be astonished at this, and the innocent shall stir 



INDICATIONS OF THE BOOK OF JOB. 151 

up himself against the hypocrite." Under the circum- 
stances developed by the text of Job, who is the right- 
eous and innocent that shall be astonished, and shall stir 
up himself? It evidently is the one that shall coun- 
teract, throw down, and make void the works of evil 
that threaten to sink the creature forever in the pit of 
oblivion. Job further speaks of this one as follows : 

XVII. 9. " The righteous also shall hold on his way, 
and he that hath clean hands shall be stronger and 
stronger." 

The essence of this saying cannot apply to the trans- 
gressor, for by the Law he shall not be stronger and 
stronger; for the transgressor cannot make void the 
Law by reformation any more (see Heb. xii. 16, 17) than 
Esau could recover his birthright, with its accompany- 
ing blessings, after his transgression ; wherefore it fol- 
lows that the righteous that shall be stronger and 
stronger is one that is without transgression, one (see 
Deut. xxxii. 4) without iniquity, one that is just and 
right; hence the righteous that shall be stronger and 
stronger is the God of truth. Such a One, therefore, 
by the words of Job, shall stir up himself against the 
flatterer whose Evil Kingdom bears such bitter fruit. 
Job continues, — 

XVII. 10. " But as for you all, do ye return, and 
come now: for I cannot find one wise man among 
you." 

Inasmuch, therefore, as the reasoning of Job's friends 
does not provide any way for the abolishment of tribu- 
lation, — except it be through righteousness by works, 
the failure of which is proved by the universal fall of 
man and his subsequent tribulation, — Job cannot find 



152 INDICATIONS OF THE BOOK OF JOB. 

one wise man among them. True wisdom will find 
a means or way for casting down pain and tribula- 
tion forever ; for what kind of perfection would that 
be which, when beyond suffering itself, could calmly 
look down upon the misery of countless thousands as 
they are brought into existence, live a short, unhappy 
life, and die overwhelmed with physical and mental 
distresses? Should such perfection become the stand- 
ard of excellence of the creature, then the heart of that 
creature would be harder than " the nether millstone," 
and the excellence thereof but a byword in the mouth 
of evil-doers. Job continues, — 

XVII. 11-13. " My days are past, my purposes are 
broken off, even the thoughts of my heart. 

" They change the night into day : the light is short 
because of darkness. 

" If I wait, the grave is mine house : I have made 
my bed in the darkness." 

The broken purposes of Job indicate his failure as a 
subjugator ; wherefore the night is as the day, and the 
day is as the night ; hence, even if Job wait or continue, 
the grave, under the Law, would be his house, and 
darkness, through his failure, would be his bed ; no 
reformation being sufficiently strong in itself to insure 
righteousness, or to redeem the transgressor. Job con- 
tinues, — 

XVII. 14. "I have said to corruption, Thou art 
my father: to the worm, Thou art my mother, and my 
sister." 

Thus Job's intimate relation to corruption points to 
him as being a transgressor ; for it is written (Ps. xvi. 
10), "Neither wilt thou suffer thine Holy One to see 



INDICATIONS OF THE BOOK OF JOB. 153 

corruption ;" wherefore, being a transgressor, Job con- 
tinues, — 

XVII. 15, 16. "And where is now my hope? as 
for my hope, who shall see it ? 

" They shall go down to the bars of the pit, when our 
rest together is in the dust." 

Job's hope of filling out his mission as subjugator 
is gone ; when, therefore, he shall rest in the dust, with 
corruption and the worm for companions, then those 
who shall go down to the bars of the pit wherein Job 
lies will see Job's hope blasted by failure and death ; 
hence he makes no claim to redemption or life through 
his own righteousness ; but he does claim (see verses 8, 
9) that "the innocent shall stir up himself against the 
hypocrite," and that " The righteous also shall hold on 
his way, and he that hath clean hands shall be stronger 
and stronger;" the innocent and righteous evidently 
pointing to the Redeemer. 

XVIII. 1, 2. " Then answered Bildad the Shuhite, 
and said, 

" How long will it be ere ye make an end of words ? 
mark, and afterwards we will speak." 

Thus Bildad considers Job's reasoning but empty 
logic, or words which reach the ear but leave no mark 
upon the brain deep enough to force conviction or 
whereupon to base a firm conclusion. Bildad contin- 
ues, — 

XVIII. 3. " Wherefore are we counted as beasts, 
and reputed vile in your sight ?" 

If the philosophy of Eliphaz, Bildad, and Zophar 
consigns the creature to absolute eternal death because 

13* 



154 INDICATIONS OF THE BOOK OF JOB. 

of transgression, without any attempt to separate the 
good from the evil, then such philosophy decorates the 
banners of Satan with great tokens of victory. If 
there be a kingdom of good and a kingdom of evil, the 
one separate and distinct from the other, then the indi- 
cation is clear that that which pertains to and forms 
part of the kingdom of good cannot be held prisoner 
forever by the kingdom of evil without the latter be at 
least equal to if not stronger than the former; in which 
case Evil could not be subjugated, neither could the 
precious (see Jer. xv. 19) be separated from the vile. 

Is it at all probable that an infinite, all-wise, all- 
powerful God would leave any part of his kingdom in 
the hands of the Power of Evil forever? No; for 
the perfection of his Divine character and his fore- 
knowledge completely shuts off any such conclusion. 
If the good is good, why predestinate the creature, call 
him forth, endow him with good, and then consign him 
into the hand of his Enemy forever? The philosophy 
of Job will not consign the creature to any such fate, 
neither will it accredit the Almighty Power with any 
such attributes, that he should bring forth the good to 
destroy it. 

If the separation of the good from the evil be an 
utter impossibility, then, by the Law, the creature that 
is subject to the ruling of the two powerful kingdoms, 
both of which are far stronger than himself, would 
perish forever, even as indicated by the reasoning of 
Job's friends. Is it any wonder, therefore, that their 
philosophy should be rejected by Job, and be considered 
vile in his eyes? Not at all. Bildad continues, — 

XVIII. 4. " He teareth himself in his anger: shall 



INDICATIONS OF THE BOOK OF JOB. 155 

the earth be forsaken for thee? and shall the rock be 
removed out of his place ?" 

The rock is the Law : shall it, therefore, be removed 
out of its place that Job be redeemed from its rulings, 
and live a renewed life beyond the valley of darkness ? 
Bildad, standing upon the immutability of the Law, 
gives a negative reply as follows : 

XVIII. 5-21. "Yea, the light of the wicked shall 
be put out, and the spark of his fire shall not shine. 

" The light shall be dark in his tabernacle, and his 
candle shall be put out with him. 

" The steps of his strength shall be straitened, and his 
own counsel shall cast him down. 

" For he is cast into a net by his own feet, and he 
walketh upon a snare. 

" The gin shall take him by the heel, and the robber 
shall prevail against him. 

" The snare is laid for him in the ground, and a trap 
for him in the way. 

" Terrors shall make him afraid on every side, and 
shall drive him to his feet. 

" His strength shall be hungerbitten, and destruction 
shall be ready at his side. 

" It shall devour the strength of his skin : even the 
firstborn of death shall devour his strength. 

u His confidence shall be rooted out of his tabernacle, 
and it shall bring him to the king of terrors. 

" It shall dwell in his tabernacle, because it is none 
of his : brimstone shall be scattered upon his habita- 
tion. 

"His roots shall be dried up beneath, and above 
shall his branch be cut off. 



156 INDICATIONS OF THE BOOK OF JOB. 

" His remembrance shall perish from the earth, and 
he shall have no name in the street. 

" He shall be driven from light into darkness, and 
chased out of the world. 

" He shall neither have son nor nephew among his 
people, nor any remaining in his dwellings. 

" They that come after him shall be astonished at his 
day, as they that went before were affrighted. 

" Surely such are the dwellings of the wicked, and 
this is the place of him that knoweth not God." (Verse 
21 in the text is rendered 12.) 

Thus Bildad unequivocally declares his belief in the 
absolute eternal death of the wicked ; there is no sepa- 
ration of the good from the evil ; but the wicked, as 
individual embodiments, are chased out of the world, 
their names forgotten in the streets, their remembrance 
perished from the earth, while no remainder pertaining 
to him as an individual embodiment shall find place in 
his dwelling. The reasonings and conclusions of Bildad 
make no distinction between the sin-tinctured creature 
and the Host of Evil, which should be done, for the 
Law does take cognizance of the good dwelling within 
the creature that it lack not in equity. 

XIX. 1-4. " Then Job answered and said, 

" How long will ye vex my soul, and break me in 
pieces with words ? 

" These ten times have ye reproached me : ye are not 
ashamed that ye make yourselves strange to me. 

"And be it indeed that I have erred, mine error 
remaineth with myself." 

In these verses Job still condemns the arguments of 



INDICATIONS OF THE BOOK OF JOB. 157 

Bildad, and also shows that Bildad's words are directed 
against him personally. If Bildad's philosophy con- 
demns Job to eternal darkness so that " his remem- 
brance shall perish from the earth/' what man of Adam's 
race could or can hope for any future life through such 
philosophy ? Not one. If not one man of the thou- 
sands predestinated and called could or can hope for 
future life through the philosophy of Bildad, then, by 
the Scriptures, such philosophy must contain points that 
are radically wrong ; for (see Rom. viii. 28-30) those 
whom he predestinated and called, them he justified 
and also glorified ; which justification and glorification 
the philosophy of Bildad completely shuts out from 
the creature, as Job, who (see verse 4) in all probabil- 
ity is under error, and, hence, under transgression. 
Job continues, — 

XIX. 5, 6. " If indeed ye will magnify yourselves 
against me, and plead against me my reproach ; 

" Know now that God hath overthrown me, and hath 
compassed me with his net." 

Job's reproach is his transgression, and through this 
transgression Bildad applies the strength of his reason- 
ing against Job. Job, however, proclaims and declares 
that God hath overthrown him and compassed him with 
his net; that is, the Law that was instituted by the 
Almighty holds him as a transgressor; by which hold- 
ing the same ruling of the Law is over each and every 
transgressor. If, therefore, Job is overthrown by 
and compassed by the Law of God in its pertain- 
ing to transgression, so also each and every transgres- 
sor will be compassed by and overthrown by this 
pertaining irrespective of host; hence the Law reaches 



158 INDICATIONS OF THE BOOK OF JOB. 

to the very heart of the Evil Kingdom, that it — the 
Evil Kingdom, not Job or the creature simply — 
may be compassed and overthrown by it. Job con- 
tinues, — 

XIX. 7. " Behold, I cry out of wrong, but I am 
not heard : I cry aloud, but there is no judgment." 

This verse points to the free agency of Job, and not 
to that of Job only, but to the free agency of all hosts 
under the Law. Were there no free agency under the 
Law there would be no wrong, and were there no wrong 
there would be no cry, for the Almighty Ruler would 
govern all things ; but with free agency under the Law 
the offence can abound, sin can be imputed, and judg- 
ment can be rendered against the transgressor irrespec- 
tive of host. Moreover, by continued transgression 
under the Law, as witnessed in the excessive afflic- 
tions of Job, the measure of iniquity of the Evil Host 
(see Gen. xv. 16; Dan. ix. 24) will eventually become 
full, and then judgment will be rendered against it. 
Job continues, — 

XIX. 8-10. " He hath fenced up my way that I 
cannot pass, and he hath set darkness in my paths. 

" He hath stripped me of my glory, and taken the 
crown from my head. 

" He hath destroyed me on every side, and I am 
gone : and mine hope hath he removed like a tree." 

Job's crowning glory was his mission as the subjuga- 
tor of Evil, but because of his failure this great glory 
is stripped from him ; now afflictions beset him, all hope 
of accomplishing his mission is removed from him ; 
wherefore the darkness that fills the land of the shadow 
of death lies in his path. Job continues, — 



INDICATIONS OF THE BOOK OF JOB. 159 

XIX. 11. " He hath also kindled his wrath against 
me, and he counteth me unto him as one of his enemies." 

Thus the ruling of the Law over Job as a trans- 
gressor is the same as the ruling over any other trans- 
gressor, the transgressor being counted as an enemy of 
the Kingdom of Righteousness. Job continues, — 

XIX. 12-20. "His troops come together, and raise 
up their way against me, and encamp round about my 
tabernacle. 

" He hath put my brethren far from me, and mine 
acquaintance are verily estranged from me. 

" My kinsfolk have failed, and my familiar friends 
have forgotten me. 

"They that dwell in mine house, and my maids, 
count me for a stranger : I am an alien in their sight. 

" I called my servant, and he gave me no answer ; I 
entreated him with my mouth. 

" My breath is strange to my wife, though I entreated 
for the children's sake of mine own body. 

"Yea, young children despised me; I arose, and 
they spake against me. 

" All my inward friends abhorred me : and they 
whom I loved are turned against me. 

" My bone cleaveth to my skin and to my flesh, and 
I am escaped with the skin of my teeth." 

Such is the situation and condition of Job, who, 
through unintentional transgression or transgression 
through ignorance, fell under bondage to the Evil 
Kingdom, and thus became prey to their evil devices. 
The afflictions of Job, even as already stated, are be- 
yond all commensurate call, but by the fulness thereof 
the Evil Kingdom is filling up the measure of its in- 



160 INDICATIONS OF THE BOOK OF JOB. 

iquity and proving beyond all question the bitter 
qualities of its fruit. Job continues, — 

XIX. 21. " Have pity upon me, have pity upon me, 
O ye my friends ; for the hand of God hath touched 
me." 

Here in his distress Job looks to his friends for pity 
and sympathy ; but instead of pity or sympathy they 
heap up words against him, condemning him in this 
life, and consigning him to eternal darkness in the in- 
terminable hereafter, wherefore he asks, — 

XIX. 22. " Why do ye persecute me as God, and 
are not satisfied with my flesh ?" 

Thus Job's friends are not satisfied with their con- 
demnation of the body of sinful flesh, but (see xviii. 
16-18) they would chase him out of the world so that 
neither root, branch, nor remembrance pertaining to 
him should evermore remain or be. With such merci- 
less deductions forced upon him, Job exclaims, — 

XIX. 23-27. " Oh that my words were now written ! 
oh that they were printed in a book ! 

" That they were graven with an iron pen and lead 
in the^rock for ever ! 

" For I know that my Redeemer liveth, and that he 
shall stand at the latter day upon the earth : 

" And- though after my skin worms destroy this body, 
yet in my flesh shall I see God : 

" Whom I shall see for myself, and mine eyes shall 
behold, and not another ; though my reins be consumed 
within me." 

In these verses Job positively declares his knowledge 
and belief in the existence of his Redeemer in bold con- 
tradistinction from the reasoning of his friends that no 



INDICATIONS OF THE BOOK OF JOB. Itfl 

future life shall be given the transgressor. This Re- 
deemer, although in existence, has not, up to the day of 
Job, stood upon the earth as the Redeemer of man ; for 
the text points to his advent as such in the latter day, 
or in the Fourth Age, Job being the Adam and pro- 
genitor of the Third Race, and hence he pertains to the 
Third Age. 

Job implies (see verse 22) that the body of sinful 
flesh or the natural body will pass away forever, even 
as indicated by the reasoning of his friends ; wherefore, 
then, the statement, " Though after my skin worms 
destroy this body, yet in my flesh shall I see God"? 
If the body of sinful flesh shall surely die never more 
to return, and if Job in his flesh shall see God, then 
the indication is strongly marked that Job must be re- 
generated or born into a new, unblemished body of 
flesh before absolute death shall overtake him ; hence 
it follows that this new body is the one in which he 
shall see God ; for by the regeneration the new body of 
flesh would really become his flesh, so that his eye, and 
not another, should behold his God; but the body of 
sinful flesh would eventually, or after regeneration, be 
consumed within him. 

If man is regenerated, or born into a new body, then 
the spirit of man would be clothed with two bodies ; 
but when Job shall see his God the indication is clear 
that the body of sinful flesh will have been consumed 
within him, so that (see Eph. ii. 15) of the twain one 
new man will have been made. 

By the text, Job knew that his Redeemer lived ; by 
Eph. i. 1-12, the Redeemer is Jesus Christ; by St. 
Mark xiv. 22, Jesus Christ gave his body to be eaten ; 

14 



162 INDICATIONS OF THE BOOK OF JOB. 

by St. John vi. 56, Jesus said, " He that eateth ray 
flesh, and drinketh my blood, dwelleth in me, and I in 
him ;" hence man, by eating the Lord's body or the 
flesh of the Redeemer, — which body (see Heb. x. 4) was 
prepared for the Son, — is regenerated or born into the 
body or flesh of the Redeemer. If man is not regen- 
erated or born into this body after eating thereof, how 
is it possible for him to dwell in the Redeemer and for 
the Redeemer to dwell in him ? 

The indications are almost wholly if not altogether 
probable that man is regenerated through the Com- 
munion of the Lord's body ; that is, under the min- 
istration of a priesthood of and after the order of 
Melchizedek. If man is born into the body of the 
Redeemer, what need is there for a return of the body 
of sinful flesh or the natural body ? There seems to 
be none ; for as an unclean, discarded thing it cannot 
(see Rev. xxi. 9-27) enter into the holy city, Jerusalem ; 
but regenerated man — man born into and clothed with 
the body that was prepared for the Son, suitable for this 
purpose — can enter into the beloved city, bearing the 
image of the earthy in which he had walked from 
youth to old age as perfectly manifest as an individ- 
uality (see St. Luke xxiv. 32-43) as the Messiah was 
manifest to his disciples after his resurrection ; hence 
Job says to his friends, who deny the future life, — 

XIX. 28, 29. " But ye should say, Why persecute 
we him, seeing the root of the matter is found in me ? 

" Be ye afraid of the sword : for wrath bringeth the 
punishments of the sword, that ye may know there is a 
judgment." 

Thus, although Job suffers affliction, because, through 



INDICATIONS OF THE BOOK OF JOB. 1(J3 

transgression, he is in the hand of Satan, King of Evil, 
the indication is given by Job that his friends are bond- 
men to the same power, the root of Job's affliction being 
in them also; hence he cautions them to be afraid of 
the sword ; for transgression bringeth wrath, and wrath 
bringeth the punishment of the sword, that, as a great 
sign, not only Eliphaz, Bildad, and Zophar may know 
there is a judgment, but that all hosts may know it also. 

XX. 1-3. " Then answered Zophar the Naamathite, 
and said, 

" Therefore do my thoughts cause me to answer, and 
for this I make haste. 

" I have heard the check of my reproach, and the 
spirit of my understanding causeth me to answer." 

According to these verses, Zophar comprehends the 
words of Job, that his Redeemer lived, and would 
stand upon the earth at the latter day, and that he, Job, 
would be raised up from the grave by his Redeemer 
after the complete destruction of his body of sinful 
flesh. What answer does Zophar give to Job's declara- 
tions? Zophar replies, — 

XX. 4-7. " Knowest thou not this of old, since man 
was placed upon the earth, 

" That the triumphing of the wicked is short, and 
the joy of the hypocrite but for a moment? 

" Though his excellency mount up to the heavens, 
and his head reach unto the clouds ; 

" Yet he shall perish for ever like his own dung : they 
which have seen him shall say, Where is he ?" 

Thus Zophar condemns the wicked to eternal punish- 
ment ; not to eternal torture, but to eternal punishment ; 



164 INDICATIONS OF THE BOOK OF JOB. 

for once dead they never, by the Law, can return to 
life ; wherefore the punishment of evil or of the wicked 
will be eternal. 

Thus far the reasoning of Zophar regarding the eter- 
nal punishment of the wicked is based upon the im- 
mutability of the Law that condemns the transgressor 
to death ; but inasmuch (see 1 Kings viii. 46) as there is 
no man that sinneth not, so the Law condemns all to 
death, and among them Job also. 

The good dwelling within man possesses no weight 
with Zophar ; no, even " though his excellency mount 
up to the heavens, and his head reach unto the clouds ;" 
hence no separation of the good from the evil that 
dwells within man is comprehended in Zophar's reason- 
ing, but the good shares the same fate as the evil, which, 
as a matter of equity, should not be. Moreover, the 
Law did not enter for the destruction of the good, but 
(see Rom. v. 20) it entered that the offence might abound. 
If the Law did not enter for the destruction of the 
good, then it follows that the good must be separated 
from the evil, lest the Law condemn other than the 
offence. 

Should the good be separated from the evil, to which 
would the spirit of man pertain? To both, clearly. 
Such being the case, the indication is manifest that by 
the separation of the good from the evil an opportunity 
exists for the redemption of man notwithstanding the 
immutability of the Law. The reasoning of Zophar, 
however, rejects the separation of the good from the evil 
as a possible means for giving life to the transgressor, 
wherefore he continues, — 

XX. 8, 9. " He shall fly away as a dream, and shall 



INDICATIONS OF THE BOOK OF JOB. 165 

not be found : yea, he shall be chased away as a vision 
of the night. 

" The eye also which saw him shall see him no more; 
neither shall his place any more behold him." 

Thus, by Zophar's reasoning, the transgressor, even 
" though his excellency mount up to the heavens," shall 
be seen no more, neither shall his place know him any 
more. If the statements of Zophar do not point to the 
utter annihilation of the transgressor, to what do they 
point ? Some system of redemption whereby the trans- 
gressor may be known to his place, and whereby those 
who once beheld him shall behold him again ? No ; for 
the words of Zophar (verse 7), " he shall perish forever," 
are positive, and are given in answer to and as an offset 
to Job's hope of redemption as set forth (xix. 23-27). 
Zophar continues, — 

XX. 10. " His children shall seek to please the poor, 
and his hands shall restore their goods." 

Hence others shall arise to take the place of the 
departed, even as, in the past, the children stood up in 
the stead of their fathers; no recall is suggested, but — 

XX. 11. " His bones are full of the sin of his youth, 
which shall lie down with him in the dust." 

Such is the fate to which the philosophy of Zophar 
consigns the transgressor through the immutability of 
the Law. Job, however, looked beyond the Law, and 
beyond the Law he saw his Redeemer, through whom 
his place will know him again, and through whom those 
who once beheld him will behold him again. Job's 
philosophy recognizes the existence of an all-powerful, 
all-wise, all-seeing God that will not permit the over- 
whelming destruction of his creatures by a rival Power; 

14* 



166 INDICATIONS OF THE BOOK OF JOB. 

but Zophar's reasoning, while recognizing the supremacy 
and uprightness of the Most High, gives no head to 
evil that it, as a Power, should be swept out of existence 
forever. Of the transgressor Zophar continues, — 

XX. 12-14. "Though wickedness be sweet in his 
mouth, though he hide it under his tongue ; 

" Though he spare it, and forsake it not, but keep it 
still within his mouth ; 

" Yet his meat in his bowels is turned, it is the gall 
of asps within him." 

From Zophar's position of the inseparability of the 
union between good and evil in the one individuality, 
even though evil be hidden yet not forsaken by such 
individual, the Law will surely make itself manifest in 
tribulation ; which tribulation, coming as it does because 
of transgression, Zophar likens to the gall of asps ; 
hence, from Zophar's position, in order that the Law 
be fulfilled, and evil die, the good, not being separable 
from the evil, must die with the individual possessing 
it; but once dead there is no recall, while others rise 
up to take his place. From this position evil, as an 
energy, is not overthrown ; but, however great the ex- 
cellency of the creature may be, it, evil, still exists, 
bitter as the gall of asps. What is the summary of this 
philosophy? Darkness for the past, dim light for the 
present, and an improbable possibility of brilliancy for 
the future, — and that only as regards the natural life 
of the individual. Zophar continues of the trans- 
gressor, — 

XX. 15. "He hath swallowed down riches, and he 
shall vomit them up again : God shall cast them out of 
his belly." 



INDICATIONS OF TEE BOOK OF JOB. 167 

Thus, from Zophar's stand-point, the continuation is 
given that, however great the excellency that pertains 
to the transgressor, he must give it up, and — 

XX. 16. "He shall suck the poison of asps: the 
viper's tongue shall slay him." 

Wherefore it follows that because of his transgression 
he shall be slain, that his excellency (verses 6-9) shall 
know him no more, and that — 

XX. 17. " He shall not see the rivers, the floods, the 
brooks of honey and butter." 

Which rivers, from Zophar's stand-point (see Ezek. 
xlvii. 7-9; Deut. xi. 8, 9), point to a future life filled 
with happiness only for the creature that transgresses 
not. Of the transgressor Zophar continues, — 

XX. 18. "That which he laboured for shall he re- 
store, and shall not swallow it down : according to his 
substance shall the restitution be, and he shall not rejoice 
therein" 

This verse indicates that the increase or worldly 
wealth of the transgressor must be given up, left behind 
for others to dispense; and that according to his sub- 
stance or wealth so shall the restitution be ; hence he 
shall restore or leave all ; none shall cling to him. 
Zophar continues, — 

XX. 19-21. "Because he hath oppressed and hath 
forsaken the poor; because he hath violently taken away 
a house which he builded not ; 

" Surely he shall not feel quietness in his belly, he 
shall not save of that which he desired. 

"There shall none of his meat be left; therefore 
shall no man look for his goods." 

These verses plainly indicate that the transgressor 



168 INDICATIONS OF THE BOOK OF JOB. 

shall not retain any of his possessions; there shall none 
be left, and, therefore, that no man shall look for his 
goods. When such shall be the situation of the trans- 
gressor, then, of a surety, he will have passed away 
forever, and his place will know him no more. This 
situation and this result obtain through the Law ; hence 
the reasoning of Zophar is based upon the Law, through 
which evil will be irretrievably overthrown ; the Law 
having entered for the overthrow of evil in all its 
ramifications. From these indications it follows that 
the reasoning of Zophar contaius great weight, and 
must not be cast aside as altogether fallacious, but, on 
the contrary, it points to the sure overthrow of the 
transgressor irrespective of host, even though it pro- 
vides no system of redemption for the creature under 
•transgression. Zophar continues, — 

XX. 22-29. " In the fulness of his sufficiency he 
shall be in straits : every hand of the wicked shall come 
upon him. 

" When he is about to fill his belly, God shall cast the 
fury of his wrath upon him, and shall rain it upon him 
while he is eating. 

" He shall flee from the iron weapon, and the bow 
of steel shall strike, him through. 

" It is drawn, and cometh out of the body ; yea, the 
glittering sword cometh out of his gall : terrors are upon 
him. 

"All darkness shall be hid in his secret places : a fire 
not blown shall consume him; it shall go ill with him 
that is left in his tabernacle. 

" The heaven shall record his iniquity ; and the earth 
shall rise up against him. 



INDICATIONS OF THE BOOK OF JOB. 169 

" The increase of his house shall depart, and his goods 
shall flow away in the day of his wrath. 

" This is the portion of a wicked man from God, and 
the heritage appointed unto him by God." 

In all this there is no indication given of any redemp- 
tion for the creature, or of any separation of the good 
from the evil that redemption may follow ; hence by it 
annihilation shall overwhelm the transgressor from the 
day of his death, whether such transgressor be a total 
depravity or whether he be a creature simply in which 
dwells both good and evil. 

XXI. 1-3. " But Job answered and said, 

"Hear diligently my speech, and let this be your 
consolations. 

" Suffer me that 1 may speak ; and after that I have 
spoken, mock on." 

These verses indicate that Job does not agree with 
the result indicated by the philosophy of his friends, 
that death seals the sum of existence pertaining to the 
creature. Job continues, — 

XXI. 4-6. " As for me, is my complaint to man ? 
and if it were so } why should not my spirit be troubled ? 

"Mark me, and be astonished, and lay your hand 
upon your mouth. 

" Even when I remember I am afraid, and trembling 
taketh hold on my flesh." 

Job's questions imply that his complaint is not to 
man, but to God ; and that, even though it were so, suf- 
ficient cause was given whereby his spirit might well be 
troubled, for great affliction has come upon him in his 
natural life because of transgression through ignorance. 



170 INDICATIONS OF THE BOOK OF JOB. 

The tribulation thus indicated impairs his strength and 
saps his vitals, but why should his spirit be troubled ? 
It is because of the magnitudes involved in the bringing 
about of this tribulation, and the apparent disregard of 
equity on the part of the ruling Power in the compen- 
sation for transgression ; hence Job continues, — 

XXI. 7-15. " Wherefore do the wicked live, become 
old, yea, are mighty in power ? 

" Their seed is established in their sight with them, 
and their offspring before their eyes. 

" Their houses are safe from fear, neither is the rod 
of God upon them. 

"Their bull gendereth, and faileth not; their cow 
calveth, and casteth not her calf. 

" They send forth their little ones like a flock, and 
their children dance. 

" They take the timbrel and harp, and rejoice at the 
sound of the organ. 

" They spend their days in wealth, and in a moment 
go down to the grave. 

" Therefore they say unto God, Depart from us ; for 
we desire not the knowledge of thy ways. 

"What is the Almighty, that we should serve him? 
and what profit should we have, if we pray unto him ?" 

Thus prosperity frequently surrounds the habitation 
of the wicked, while the comparatively righteous are 
overwhelmed with sorrows. Why should these things 
be? or why should they be permitted to exist? These 
things exist, or are permitted, under the ruling of the 
Law establishing responsible free agency among all 
hosts, that every such free agent may develop and give 
proof of the quality of the attributes dwelling within 



INDICATIONS OF THE BOOK OF JOB. 171 

hiin or of which he is a unity. The Law will judge 
all free agents, from the highest to the lowest, for their 
actions under the Law with unquestionable equity, that 
the offence of the transgressor may cling to him and 
judgment be rendered against him; hence the tribu- 
lation that befalls an upright man is no sure evidence 
of the degree of transgression pertaining to that man, 
but it may be evidence of a persecution (see xix. 28, 29) 
due to another source ; which source, by its persecution, 
is giving proof of the quality of the attributes that 
dwell within it, and of which it is a unity. 

Hence a prosperous wicked man may not suffer 
physical pain, but, on the contrary (see text), may in- 
crease and multiply on every side, and finally depart 
in a moment, thus going down to his grave without a 
pang. If the grave were the end of all, as Zophar's 
reasoning implies, well might such a one say of God 
(see text), "Depart from me; for I desire not the 
knowledge of thy ways, and what profit shall I have 
if I pray unto him ?" Could the prosperous wicked 
man, by the philosophy of Zophar, expect more, should 
he pray to the Almighty, than that accorded him by 
the text ? Not very well. Then, such prosperity leads 
to the denial of any need of an Almighty God ; for 
the wicked man can live a life of prosperity, increase 
and multiply, and go down to the grave in peace, while 
the upright man is overwhelmed by distress. 

The prosperous wicked man doubtless is a perse- 
cutor ; and if a persecutor, then an innocent man may 
suffer from his persecutions; hence he also gives proof 
of the quality of the attributes dwelling within him, 
and of which he is a unity. Thus it is with every 



172 INDICATIONS OF THE BOOK OF JOB. 

transgressor ; for the Law establishes responsible free 
agency; while by their free agency the attributes of 
individual unities are brought to light; hence it follows 
that, under the Law, the Almighty permits tribulation 
to befall the creature under transgression ; but the per- 
fectly upright and righteous man, not being a trans- 
gressor, can no power, under the Law, touch for harm. 
The latter condition preserves the character of the Al- 
mighty free from all blemish should affliction befall the 
transgressor; for the Law, not the Almighty, is, for 
the time being, judge. 

Should the natural life be the end of all, then the 
affliction of the upright man and the prosperity of the 
wicked man clearly indicate a lack of equity in the 
government of the higher intellectualities, while, at the 
same time, laws of order are manifest which regulate 
the inanimate so that not one second is displaced or lost 
to sight in a solar cycle. How, then, can such incon- 
gruity exist? The indications follow 7 that the natural 
life of the higher order of intelligencies is not the end 
of their existence ; for the laws of order regulating the 
inanimate point to other laws and rulings that bear 
upon the intellectual after natural life shall have ex- 
pired, or the worm that feeds upon the grave-clad flesh 
would be more hopeful than the flickering light that 
marks dissolution. Job, however, does not believe in 
the annihilation of the creature at the end of his natural 
life, wherefore he states of the wicked man, — 

XXL 16. " Lo, their good is not in their hand : the 
counsel of the wicked is far from me." 

The good, therefore, that pertains to the creature is 
not in his hand ; it certainly will be separated from the 



INDICATIONS OF THE BOOK OF JOB. 173 

evil ; hence the counsel of the wicked that no God, no 
Redeemer, is needed is far from Job. Job continues, — 

XXL 17. "How oft is the candle of the wicked 
put out! and how oft cometh their destruction upon 
them ! God distributeth sorrows in his anger." 

Hence a man is not prosperous simply because he is 
wicked, but tribulation oft comes upon him because of 
his transgression. God permits and God withholds 
suffering according to the greatness of his purpose; 
wherefore, — 

XXI. 18. "They are as stubble before the wind, 
and as chaff that the storm carrieth away." 

By which their deliverance into the hand of a power 
greater than themselves is indicated. Job continues of 
the transgressor, — 

XXI. 19. " God layeth up his iniquity for his chil- 
dren : he rewardeth him, and he shall know it" 

By the Law of iniquity (see Ex. xxxiv. 7) the in- 
iquity of the fathers is visited upon the children. 
Should the iniquity of the fathers be visited upon the 
children, then the fathers, through the transmission of 
blood and characteristics, can be rewarded, both for good 
and for evil, and eventually, as the text implies, they 
will know it. Job continues, — 

XXI. 20-22. " His eyes shall see his destruction, 
and he shall drink of the wrath of the Almighty. 

" For what pleasure hath he in his house after him, 
when the number of his months is cut off in the 
midst ? 

" Shall any teach God knowledge ? seeing he judgeth 
those that are high ?" 

These verses evidently apply to and iuclude Satan, 
15 



174 INDICATIONS OF THE BOOK OF JOB. 

King of Evil, the source and fountain of evil, the 
Power that takes the creature captive (see 2 Tim. ii. 26) 
at his will. Job looks to the overthrow of this Power; 
but the philosophy of Zophar simply casts down the 
creature that is tinctured with sin and gives his place 
to another that grows up an inseparable compound of 
good and evil. Job continues of the transgressor, — 

XXI. 23-26. " One dieth in his full strength, being 
wholly at ease and quiet. 

"His breasts are full of milk, and his bones are 
moistened with marrow. 

" And another dieth in the bitterness of his soul, and 
never eateth with pleasure. 

" They shall lie down alike in the dust, and the 
worms shall cover them." 

Thus transgressors lie down alike in the dust, whether 
their natural lives were full of ease or full of pain. 
Why ? Because by transgression, be it small or great, 
the same penalty thereof is over them. What is this 
penalty? It is (see Gen. ii. 16, 17) unquestionable 
death. If, then, the penalty of transgression — be the 
transgression small or great — is unquestionable death, 
and if the penalty is enforced (for the Law is immuta- 
ble), then equity requires a judgment (see xix. 29) after 
the natural life of the creature shall have passed away 
that rewards and recompenses may be com measurably 
set forth and established. Zophar's philosophy discards 
judgment after such death ; for should the natural life 
of the creature seem total existence, then, of a surety, 
judgment could not follow ; there would be nothing to 
judge. Job, however, looks beyond this position ; for 
he states (xix. 23-27),— 






INDICATIONS OF THE BOOK OF JOB. 175 



" Oh that my words were now written ! oh that they 
were printed in a book ! 

" That they were graven with an iron pen and lead in 
the rock for ever ! 

" For I know that my Redeemer liveth, and that he 
shall stand at the latter day upon the earth : 

" And though after my skin worms destroy this body, 
yet in my flesh shall I see God : 

" Whom I shall see for myself, and mine eyes shall 
behold, and not another ; though my reins be consumed 
within me." 

These sublime words indicate Job's positive be- 
lief in a new life after the natural life shall have ex- 
pired, — a new life that is based upon the labors of a 
Redeemer, and not upon labors pertaining to himself. 
As the philosophy of Zophar discards judgment after 
death, so also the same philosophy discards the Re- 
deemer, or any necessity that a Redeemer arise ; for if 
after absolute death there would be nothing to judge, 
so neither would there be anything to redeem ; hence 
Job continues, — 

XXI. 27, 28. " Behold, I know your thoughts, and 
the devices which ye wrongfully imagine against me. 

" For ye say, Where is the house of the prince ? and 
where are the dwellingplaces of the wicked ?" 

Truly, where can Job point to the house of the prince, 
the Redeemer, in whose existence he has expressed such 
positive belief? Can he point it out to his friends in 
the order which marks the government of the universe ? 
No; for universal order marks the Creator, not the 
Redeemer. Such being the case, Job must have received 
special light bearing upon redemption ; which light, as 



176 INDICATIONS OF THE BOOK OF JOB. 

the Adam and progenitor of the Third Race of Men, 
was accorded him (see Rev. iii. 1-6), even as special 
light was accorded (see Gen. i., ii., iii. ; Rev. iii. 14-22) 
the Adam and progenitor of the Fourth Race. 

By the charge given to the Adam of the Third Race 
(see Rev. iii. 5), the name of the one that overcometh 
shall not be blotted out of the book of life; by the 
charge to the Adam of the Fourth Race (see Rev. iii. 
14-21), he that overcame was the beginning of the crea- 
tion of God, and, hence, he must be the Son for whom 
a body (see Heb. x. 5) was prepared that he might do 
the will of God. The Son for whom a body was pre- 
pared (see Col. i.) is and was Jesus Christ the Redeemer; 
therefore Job's Redeemer is the beginning of the crea- 
tion of God, and, hence, had an existence from the 
beginning of the creation of God. 

By the charge to the Third Race (see Rev. iv. 4), 
the one that overcometh shall be clothed in white rai- 
ment. Jesus Christ was the only one that overcame 
all things, wherefore he will be clothed with the white 
raiment called for by the charge; but inasmuch as 
others also shall walk in white, it follows that their 
clothing is derived from the one that overcame, who, 
in consequence, is the Redeemer. 

If the creature is regenerated, or born into the body 
that was prepared for the Son, and if the body that 
was prepared for the Son shall, because in it the Word 
overcame all things, be clothed in white, then the in- 
dication is clear that the redeemed shall have this 
white clothing also, even as called for by the charge. 
From these indications it follows that Job had great 
grounds for basing his faith in the existence of his Re- 



INDICATIONS OF THE BOOK OF JOB. 177 

deeraer; but Zophar fails to comprehend them, point- 
ing rather to the grave, which holds the transgressor a 
close unheard-from prisoner, and which has been his 
dvyelling-place for ages. That Zophar is biased in his 
opinion by the silence of the grave is indicated by his 
inquiry (verse 28), "Where are the dwellingplaces of 
the wicked ?" thus evidently pointing to their habita- 
tion in the grave; which indication Job further con- 
firms, as follows : 

XXI. 29. " Have ye not asked them that go by the 
way?" 

By which the advent and destruction of the inde- 
pendent consecutive races of men, without any sign 
of a resurrection or return, are brought forward as 
great foundation-stones in the arguments of Eliphaz, 
Bildad, and Zophar, that the grave is the final resting- 
place of the creature. Job further continues, — 

XXI. 29, 30. " And do ye not know their tokens, 

" That the wicked is reserved to the day of destruc- 
tion ?" 

Hence by Job's philosophy the silence of the grave 
is no indication of annihilation, but, rather, that the 
grave is a prison in which the wicked is reserved to the 
day of destruction ; and, hence, that the grave, even as 
he states (see x. 21, 22), is a land of darkness and of 
the shadow of death ; wherefore Job asserts, — 

XXI. 30. "They shall be brought forth to the day 
of wrath." 

Hence from Job's stand-point the natural life is not 
the sum total of existence. Job continues, — 

XXI. 31-34. " Who shall declare his way to his 
face? and who shall repay him wlixxt he hath done? 

15* 



178 INDICATIONS OF THE BOOK OF JOB. 

" Yet sli all he be brought to the grave, and shall 
remain in the tomb. 

" The clods of the valley shall be sweet unto him, 
and every man shall draw after him, as there are in- 
numerable before him. 

" How then comfort ye me in vain, seeing in your 
answers there remaineth falsehood ?" 

Should the grave not give up its dead, who, indeed, 
would declare the way of the transgressor to his face ? 
By the philosophy of Zophar, none. Who shall recom- 
pense the upright man for his pain and tribulation ? 
By the philosophy of Zophar, none. Who shall reward 
the righteous man for his righteous acts ? By the phi- 
losophy of Zophar, none. Hence by the philosophy of 
Zophar no day of wrath finds place, no judgment, no 
separation of " the precious from the vile," no redemp- 
tion, no sign of redemption ; nothing is visible but a 
yawning abyss filled with darkness, into which the 
waters of life plunge, disappear, never more to return 
to the light. Horrible comfort ! Yea, horrible com- 
forters are they that find not within themselves a con- 
futation of the merciless, barren reasoning that would 
bind the girdle of calamity around every loved soul 
that once gladdened their eyes or brought sunshine 
within their doors. How can such answers cover only 
truth ? 

XXII. 1-4. " Then Eliphaz the Temanite answered 
and said, 

" Can a man be profitable unto God, as he that is 
wise may be profitable unto himself? 

" Is it any pleasure to the Almighty, that thou art 



INDICATIONS OF THE BOOK OF JOB. 179 

righteous? or is it gain to him, that thou makest thy 
ways perfect? 

" Will he reprove thee for fear of thee ? will he enter 
with thee into judgment?" 

The indication is not possible that the creature was 
called as a source of profit to the Almighty, the Al- 
mighty being perfect within himself infinitely beyond 
all creatures and powers ; he needs nothing to insure 
his pleasure or to increase his gain ; as the Creator all 
things are his ; as the Supreme Ruler all things are 
subject to him ; hence he will enter into judgment with 
none that they should give him counsel. The creature, 
however, was called that it might enter into his pleas- 
ure, and, as an independent existence, enjoy the gifts 
with which it was endowed. Had there been no Power 
of Evil man would have continued a happy existence, 
free from every suspicion of tribulation or danger ; but 
inasmuch as there was such a Power, man, being the 
weaker of the two, fell prey to its evil devices, and 
thereby came under its ruling ; hence the possibility of 
profitableness such as that spoken of by Eliphaz is not 
at all probable in the calling of the creature ; moreover, 
the Almighty foreknew the fall of the creature. Eli- 
phaz continues, — 

XXII. 5-11. " Is not thy wickedness great? and 
thine iniquities infinite ? 

" For thou hast taken a pledge from thy brother for 
nought, and stripped the naked of their clothing. 

" Thou hast not given water to the weary to drink, 
and thou hast withholden bread from the hungry. 

"But as for the mighty man, he had the earth; and 
the honourable man dwelt in it. 



180 INDICATIONS OF THE BOOK OF JOB. 

" Thou hast sent widows away empty, and the arms 
of the fatherless have been broken. 

" Therefore snares are round about thee, and sudden 
fear troubleth thee ; 

" Or darkness, that thou canst not see ; and abun- 
dance of waters cover thee." 

The accusations of Eliphaz against Job doubtless 
are based upon the abundance of Job's afflictions, and 
not because he had been or was eye-witness of such 
transgression on the part of Job ; for by the philoso- 
phy of Eliphaz the truly righteous man will be raised 
above tribulation in the day of his natural life, and 
the reward of his righteousness (see v. 17-27) will be 
reaped during the day of his natural life ; Eliphaz not 
according man, be he upright or trausgressive (see iv. 
17-21), with any life hereafter or life after the sem- 
blance of death shall have closed the eyes of the natural 
body. Eliphaz continues, — 

XXII. 12-14. "Is not God in the height of 
heaven ? and behold the height of the stars, how high 
they are ! 

"And thou sayest, How doth God know? can he 
judge through the dark cloud ? 

" Thick clouds are a covering to him, that he seeth 
not ; and he walketh in the circuit of heaven." 

Thus, high as the stars may be, the God of heaven 
dwells far above them ; there is no space or recess into 
which he does not penetrate ; he is higher than the stars 
and more infinite than space ; for space is too small to 
hold its own history, were it written in books or graven 
with the minutest lettering, but which history the In- 
finite God knows and comprehends in every detail. 



INDICATIONS OF THE BOOK OF JOB. \gl 

Now, according to the reasoning of Eliphaz, should 
God judge the transgressor he would surely die, but Job 
hopes for redemption and life; to Eliphaz, therefore, 
Job's reasoning takes judgment from the Almighty 
that he judge not, for judgment must bring death. 

Eliphaz accords the immutability of God's word con- 
cerning the transgressor, and, hence, the words which 
he puts in Job's mouth must convey the idea that, 
should Job as a transgressor live, God's eye does not 
pierce the clouds and settle upon the transgressor in his 
transgression ; neither does he know anything of such 
transgression as he walks in the circuit that envelops the 
cloud-bound habitation of man. Eliphaz continues, — 

XXII. 15-17. "Hast thou marked the old way 
which wicked men have trodden ? 

" Which were cut down out of time, whose founda- 
tion was overflown with a flood : 

" Which said unto God, Depart from us : and what 
can the Almighty do for them ?" 

Here Eliphaz calls Job's attention to the race of men 
that has passed away, the First or Euphratic race that 
fell under the rule of the Adversary, who (see Rev. iii. 
15-17) cast a flood of water after them. This Kace (see 
Isa. iii. 14-26; Jer. iv. 11-31; Ezek. viii. 7-18) be- 
came very wicked, and were swept from the face of the 
earth because of their transgression. Under such cir- 
cumstances, and such being their fate, Eliphaz asks 
Job, " What can the Almighty do for them ?" for from 
his stand-point the grave never gives up its dead, owing 
to the immutability of the Law that was given forth 
and established by the Almighty for the sure destruction 
of Evil. Of this people Eliphaz continues, — 



182 



INDICATIONS OF THE BOOK OF JOB. 



XXII. 18. "Yet he filled their houses with good 
things : but the counsel of the wicked is far from me." 

Hence, although the Almighty filled the houses of 
these people with good things, yet they said unto God 
(verse 17), "Depart from us." Eliphaz, however, does 
not discard the protecting arm of the Almighty during 
his natural life, but considers that many blessings come 
upon the upright man because of his righteous acts. 
Eliphaz continues, — 

XXII. 1 9. " The righteous see it, and are glad : and 
the innocent laugh them to scorn." 

What do the righteous see that they are glad ? It 
is, evidently, the destruction of the wicked that took 
place at the end of the First Age. Who are the 
righteous? They are, by the philosophy of Eliphaz 
(see also Isa. xiii. 9-12; Jer. iv. 27; Ezek. ix. 2-6), 
the escaping remnants of that great and dreadful day 
of the Lord. 

According to the reasoning of Eliphaz, the escaping 
remnants, as righteous men, represented all those who 
were considered worthy of living out the days Gf their 
natural lives. Eliphaz continues, — 

XXII. 20. " Whereas our substance is not cut down, 
but the remnant of them the fire consumeth." 

By which the preservation of the righteous is in- 
dicated, even (see v. 26, 27) to the fulness of his days, 
while the wicked shall be cut off for their transgression • 
which condition Eliphaz applies, the one to the escap- 
ing remnant, and the other to the overwhelmed. Eliphaz 



continues, — 



XXII. 21, 22. " Acquaint now thyself with him, and 
be at peace : thereby good shall come unto thee. 



INDICATIONS OF THE BOOK OF JOB. 183 

" Receive, I pray thee, the law from his mouth, and 
lay up his words in thine heart." 

Thus Eliphaz further indicates that his reasoning is 
based upon the fulfilment of the Law, either for good 
or for evil. Eliphaz continues, — 

XXII. 23-30. " If thou return to the Almighty, 
thou shalt be built up, thou shalt put away iniquity 
far from thy tabernacles. 

" Then shalt thou lay up gold as dust, and the gold 
of Ophir as the stones of the brooks. 

" Yea, the Almighty shall be thy defence, and thou 
shalt have plenty of silver. 

" For then shalt thou have thy delight in the 
Almighty, and shalt lift up thy face unto God. 

" Thou shalt make thy prayer unto him, and he shall 
hear thee, and thou shalt pay thy vows. 

" Thou shalt also decree a thing, and it shall be estab- 
lished unto thee: and the light shall shine upon thy ways. 

" When men are cast down, then thou shalt say, There 
is lifting up ; and he shall save the humble person. 

" He shall deliver the island of the innocent : and it 
is delivered by the pureness of thine hands." 

The sum of these verses is righteousness by works 
that the creature may rise above transgression, and thus 
live out his prescribed days entirely free from pain or 
evil experiences. 

XXIII. 1-5. " Then Job answered and said, 

" Even to day is my complaint bitter : my stroke is 
heavier than my groaning. 

" Oh that I knew where I might find him ! that I 
might come even to his seat ! 



184 INDICATIONS OF THE BOOK OF JOB. 

" I would order my cause before him, and fill my 
mouth with arguments. 

" I would know the words which he would answer 
me, and understand what he would say unto me." 

Job groaning under the burden of the Law would 
seek unto the Almighty for relief. Truly, in the midst 
of his affliction he could fill his mouth with argument, 
and express his wonderment at the reign of tribulation ; 
but with his great faith and his knowledge he could 
understand what the Lord would say unto him should 
he unfold the sheet whereon is written the mystery 
that permits terror to stalk forth even at noonday. Job 
continues, — 

XXIII. 6. " Will he plead against me with his great 
power ? No ; but he would put strength in me." 

In this verse Job does not accredit the Almighty with 
being the source of his troubles. No ; but, on the con- 
trary, the Almighty would put strength in him that he 
might cast them aside. Job continues, — 

XXIII. 7. " There the righteous might dispute with 
him ; so should I be delivered for ever from my judge." 

Who or what is Job's judge? It is the Law, the 
irrevocable, the immutable Law that turns neither to 
the right hand nor to the left. Who is the righteous 
that he might come before the seat of the Lord (see 
verse 3), and there dispute with the Lord, so that Job 
should be delivered forever from the Law that judges 
him so severely ? He is with little doubt (see xix. 23- 
27) Job's Redeemer ; and hence, as the Redeemer, he 
must plead Job's cause before the Eternal Throne that 
Job may be freed forever from the Law. Job con- 
tinues, — 



INDICATIONS OF THE BOOK OF JOB. 185 

XXIII. 8-10. " Behold, I go forward, but he is 
not there; and backward, but I cannot perceive him : 

" On the left hand, where he doth work, but I can- 
not behold him: he hideth himself on the right hand, 
that I cannot see him : 

" But he knoweth the way that I take : when he hath 
tried me, I shall come forth as gold." 

Thus Job is left under the Law as a free agent ; the 
Law, not the Almighty, being, for the time, both ruler 
and judge. That Job strives to be righteous under the 
Law is evident, but that he has transgressed is made 
manifest by his affliction. Now, although Job is a 
transgressor, yet his righteous works are a proof of his 
faith ; wherefore his faith, not his works, will be counted 
for righteousness ; through which belief he states " when 
he hath tried me, I shall come forth as gold." In all 
this Job looks forward to his deliverance from the Law, 
his judge; but the reasoning of Eliphaz indicates no 
such deliverance, for with him there is no life beyond 
the grave that grimly extends a welcome to every comer. 
Job continues, — 

XXIII. 11, 12. "My foot hath held his steps, his 
way have I kept, and not declined. 

" Neither have I gone back from the commandment 
of his lips ; I have esteemed the words of his mouth 
more than my necessary food." 

In these verses Job indicates that he has kept the 
Law. If, therefore, Job has kept all the Law, and has 
not declined from it, then he will not taste death. By 
reference to xix. 25-27, however, Job indicates that 
death shall cover him, and also that his Redeemer 
lived. If Job is not a transgressor why does he need 

16 



186 INDICATIONS OF THE BOOK OF JOB. 



a Redeemer? if Job is not a transgressor why does lie 
see death ? The indications are that Job transgressed 
the Law (see Lev. iv. 22-24) through ignorance, which 
brought him into condemnation ; wherefore his words 
doubtless would find place with those of Paul (Rom. 
vii. 16, 17), " If then I do that which I would not, I 
consent unto the law that it is good. 

" Now then it is no more I that do it, but sin that 
dwelleth in me." Thus as with Paul (see also Phil, 
iii. 6) so with Job ; hence, if Paul transgresses not, but 
sin that dwells within him is the transgressor, so neither 
does Job transgress, but sin makes him a transgressor. 
Such being the case, it follows that should the good be 
separated from the evil that are united in the individ- 
ualities of Paul and Job, that both Paul and Job, not- 
withstanding the penalty of the Law, could stand up 
as righteous men free from sin. 

How can such a wonderful result be brought about ? 
or as Paul asks (Rom. vii. 24), "O wretched man 
that I am ! who shall deliver me from the body of this 
death?" Paul gives the reply to his own question 
(Rom. vii. 25), " I thank God through Jesus Christ 
our Lord ;" while Job states (xix. 25), " For I know 
that my Redeemer liveth." 

Redemption, however, involves regeneration ; hence, 
by being regenerated or born into the body that was 
prepared for the Son suitable for this purpose ; hence, 
by being regenerated or born into the body that was 
prepared for the Redeemer (see St. John vi. 47-58), 
the possibility of the separation of the good from the 
evil is made manifest in a clear, strong, steady light. 
Job continues, — 



INDICATIONS OF THE BOOK OF JOB. 187 

XXIII. 13, 14. " But he is in one mind, and who 
can turn him ? and what his soul desireth, even that he 
doeth. 

" For he performeth the thing that is appointed for 
ine: and many such things are with him." 

These verses indicate purpose on the part of the 
Almighty and mission on the part of Job. What is 
the purpose of the Almighty ? The great purpose of 
the Almighty is the establishment of a kingdom of 
righteousness in which all thought and action will be 
justified through the assenting power of the Infinite 
Majesty. The establishment of this Kingdom will 
necessitate the complete subjugation and overthrow of 
the Kingdom of Evil, the ruinous works of which are 
beheld on every side. What is the mission of man ? 
The mission of man, in part (see Gen. i. 28), is the sub- 
jugation of the Evil Kingdom; but (see Ex. xix. 4-6) 
man is called also as a peculiar treasure above all people, 
as a kingdom of priests, and a holy nation. This part of 
the mission of man indicates instrumentality in the 
regeneration and redemption of such as shall be re- 
deemed irrespective of host; hence Job states, — 

XXIII. 15-17. " Therefore am I troubled at his 
presence : when I consider, I am afraid of him. 

" For God maketh my heart soft, and the Almighty 
troubleth me : 

" Because I was not cut off before the darkness, 
neither hath he covered the darkness from my face." 

When man considers the magnitude of his calling, 
well may fear of the Almighty come upon him; and 
as the wonders of the overthrow of evil, the redemp- 
tion of the fallen, and the restoration of the fallen are 



188 



INDICATIONS OF THE BOOK OF JOB. 



opened to his view, well may his heart become soft 
and troubled. Job's heart is made soft because through 
the mercy of the Almighty he was not cut oif forever 
in his sins ; that is, that he was not absolutely cut off 
before the special day of darkness that marked the ab- 
solute death of his Redeemer. Job continues, — 



XXIV. 1. " Why, seeing times are not hidden from 
the Almighty, do they that know him not see his 
days?" 

What are the times here spoken of? They evidently 
are the Four Ages of Man, of which a time, times, and 
the dividing of a time (see Dan. vii. 25; xii. 7; Rev. 
xii. 14) constitute three and one-half of the Four, or 
actual time from the calling of man in the First Age 
until the absolute death of the Messiah in the Fourth. 
These Times or Ages (see Acts xvii. 22-26) were before 
appointed, with the bounds thereof; and the bounds 
thereof (see Deut. xxxii. 8) were set according to the 
number of the children of Israel. Seeing then that 
these Times or Ages were known to the Almighty, even 
as Job asks, Why do they that know the Almighty not 
know his days? To be sure the veil is thrown over 
them to a great extent, yet sufficient light was accorded, 
even in the day of Job, for Eliphaz, Bildad, and Zophar 
(see viii. 7-10 ; xv. 7-10) to comprehend the first three 
Ages of Man. 

Their knowledge of these Ages, however, did not de- 
velop a better result for the creature than a short ex- 
istence followed by an eternal death. To them, as 
with the First Race of Men, so with the Second ; as 
with the Second, so with the Third, of which Job was 



INDICATIONS OF THE BOOK OF JOB. 189 

the Adam and progenitor ; as with the Third, so with 
the indefinite succession of races that may follow. This 
system gives no bounds to time, neither does it limit or 
cripple the Power of Evil that it should cease to exist 
as an energy. Job, however, dissents from such a sys- 
tem, for he states substantially (see xix. 25) that his 
Redeemer shall stand at the latter day upon the earth, 
by which a limit is set to the power of Evil, and by 
which bounds to time are indicated. 

Moreover, the words of the text indicate that bounds 
are set to time, Job asking, " Why, seeing times are not 
hidden from the Almighty, do they that know him 
not see his days?" thus referring to time as being 
limited by the Almighty. 

Why is time limited ? or why are bounds set to 
time? Bounds are set to time that all hosts may prove 
the qualities of their indwelling attributes through free 
agency; time is set apart that within its limits all that 
is evil shall be overthrown forever; time is set apart 
for the separation of the good from the evil ; time is 
set apart that the mercy and justice of the Almighty 
may be preserved free from all blemish in the destruc- 
tion of the wicked ; but will the wicked turn from their 
evil way ? but will the King of Evil cease from troub- 
ling those under bondage to him during the limits of 
time ? Job indicates the reply as follows : 

XXIV. 2-6. " Some remove the landmarks ; they 
violently take away flocks, and feed thereof. 

" They drive away the ass of the fatherless, they 
take the widow's ox for a pledge. 

" They turn the needy out of the way : the poor of 
the earth hide themselves together. 

16* 



190 



INDICATIONS OF THE BOOK OF JOB. 



" Behold, as wild asses in the desert, go they forth 
to their work ; rising betimes for a prey : the wilder- 
ness yieldeth food for them and for their children. 

" They reap every one his corn in the field : and they 
gather the vintage of the wicked." 

Here, notwithstanding that limits are set to time and 
that the bounds of time limit the existence of the evil- 
doer, no attempt is made by many to turn from their 
evil ways; they remove the landmarks and say (see 
Ezek. xi. 3), "It is not near; let us build houses: 
this city is the caldron, and we be the flesh ;" neverthe- 
less (see Ezek. xi. 11) they shall be driven from the 
city and shall be judged in the border of Israel. Job 
continues, — 

XXIV. 7-13. " They cause the naked to lodge with- 
out clothing, that they have no covering in the cold. 

" They are wet with the showers of the mountains, 
and embrace the rock for want of a shelter. 

" They pluck the fatherless from the breast, and take 
a pledge of the poor. 

" They cause him to go naked without clothing, and 
they take away the sheaf from the hungry : 

" Wliich make oil within their walls, and tread their 
winepresses, and suffer thirst. 

" Men groan from out of the city, and the soul of 
the wounded crieth out : yet God layeth not folly to 
them. 

"They are of those that rebel against the light ; they 
know not the ways thereof, nor abide in the paths 

thereof." 

Such are the wicked, the extremely wicked, that 
tempt the souls of men to error : they hate the light, 



INDICATIONS OF THE BOOK OF JOB. 191 

and despise the ways thereof; they walk not in the 
paths thereof. Who can they be that even God layeth 
not folly to them ? They must pertain to the Evil 
Host that shall he swept away with the expiring limit 
of time; for Paul said (see Rom. vii. 17), "It is no 
more I that do it, but sin that dwelleth in me," by 
which a power is indicated that is entirely independent 
from man. Job continues, — 

XXIV. 14-18. "The murderer" [see i. 7; ii. 2] 
" rising with the light killeth the poor and needy, and 
in the night is as a thief. 

" The eye also of the adulterer waiteth for the twi- 
light, saying, No eye shall see me : and disguiseth his 
face. 

" In the dark they dig through houses, which they 
had marked for themselves in the daytime: they know 
not the light. 

" For the morning is to them even as the shadow of 
death : if one know them, they are in the terrors of the 
shadow of death. 

" He is swift as the waters ; their portion is cursed 
in the earth : he beholdeth not the way of the vine- 
yards." 

These verses seem to point to total depravities, or in- 
telligencies in which no good thing exists. Should it be 
deemed an incredible thing that Satan's vast army con- 
tains within its numbers some that are total depravities ? 
Not at all. If, then, total depravities exist they know 
not the light (see St. John i. 5) that shineth in dark- 
ness, even as the darkness comprehendeth not the light ; 
neither do they know the way of the vineyards. What 
are the vineyards ? They are (see the Song of Solomon ; 



192 INDICATIONS OF THE BOOK OF JOB. 

Isa. v. 5) the Four Ages of Man. What is the way 
of the vineyards? It is the mission and calling de- 
veloped in and by the setting apart of these Ages for 
the overthrow of Evil, and for the establishment of 
the Kingdom of Righteousness into which no evil thing 
can enter or find place ; hence Job continues, — 

XXIV. 19,20. "Drought and heat consume the 
snow waters : so doth the grave those which have sinned. 

" The womb shall forget him ; the worm shall feed 
sweetly on him ; he shall be no more remembered ; and 
wickedness shall be broken as a tree." 

Such is the fate of the evil-doer irrespective of host 
that wickedness may be broken completely ; Paul also 
stating (2 Cor. v. 14), " For the love of Christ constrain- 
eth us; because we thus judge, that if one died for all, 
then were all dead," the indication being clear that, by 
the Law, every transgressor must die. After the uni- 
versal death a resurrection must follow; for Christ the 
innocent also died an absolute death. If Christ the 
innocent died an absolute death, then the indication is 
clear that his death was connected with the resurrection 
or recalling of the good that went down to the grave 
with the sin- tinctured host of God's creatures. Ab- 
solute death, therefore, is the last link in the chain of 
labors that separates the good from the evil ; the good 
shall come back, but the evil " shall be broken as a 
tree," and, as a power, be blotted out of existence for- 
ever. Job continues his speech, — 

XXIY . 21-25. " He evil entreateth the barren tliat 
beareth not : and doeth not good to the widow. 

"He draweth also the mighty with his power: he 
riseth up, and no man is sure of life. 



INDICATIONS OF THE BOOK OF JOB. 193 

" Though it be given him to be in safety, whereon he 
resteth ; yet his eyes are upon their ways. 

" They are exalted for a little while, but are gone 
and brought low ; they are taken out of the way as all 
others, and cut off as the tops of the ears of corn. 

" And if it be not so now, who will make me a liar, 
and make my speech nothing worth ?" 

These verses relate to the transgressor under the rul- 
ing of the Law. The Law ordained to life, but, because 
of the great power of Satan, no man was sure of it, 
even though the Law was given that he might be in 
safety ; hence they fell, and were taken out of the way 
as all others, and were cut off as the tops of the ears 
of corn ; hence, again, not only man will be cut off, 
taken out of the way, but all hosts will share the same 
fate. The reasoning of Job's friends points to the de- 
struction of the evil that permeates the person of the 
transgressor as a creature, but provides no way for the 
overthrow of the source thereof. Job, however, looks 
to the complete overthrow of the source of evil through 
the fulness of the Law that entered for the condemna- 
tion of each and every transgressor. Should the Source 
of Evil be overthrown then the indication becomes 
clear that the creature can be influenced by it no more, 
and, hence, would live in safety. As a result, the over- 
throw of evil and the preservation of the creature is of 
far greater moment than the preservation of the source 
of evil and the overthrow of the creature ; if it be not 
so, who will make Job's speech " nothing worth ?" 

XXV. 1-6. "Then answered Bildad the Shuhite, 
and said, 



194 INDICATIONS OF THE BOOK OF JOB. 

"Dominion and fear are with him; he maketh peace 
in his high places. 

"Is there any number of his armies? and upon 
whom doth not his light arise? 

" How then can man be justified with God ? or how 
can he be clean that is born of a woman ? 

" Behold even to the moon, and it shineth not ; yea, 
the stars are not pure in his sight. 

" How much less man, that is & worm ? and the son 
of man, which is a worm ?" 

Bildad's philosophy does not grasp any system where- 
by man can be justified with God, or whereby he can 
be made clean in the sight of God. With Bildad the 
Law with its ordination to life and its ministration of 
death bears with it all to which man can look forward 
or upon which to base hope. 

Moreover, Bildad's philosophy indicates an innate or 
indwelling of evil or uncleanness in the creature that 
can, under the Law, only end in its eternal dissolution. 
His questions, therefore, do not answer Job's rigid con- 
struction of the Law, his faith in redemption, and his 
hope of a life after he shall have passed into the land 
of the shadow of death, and even after absolute death. 



XXVI. 1, 2. " But Job answered and said, 
" How hast thou helped him that is without power ? 
how savest thou the arm that hath no strength ?" 

Truly wherein does the philosophy of Bildad help 
the creature that is taken captive (see 2 Tim. ii. 26), at 
the will of the Adversary ? or wherein does the phi- 
losophy of Bildad save the creature that hath no 
strength ? Bildad accords the Almighty (see xxv. 2) 



INDICATIONS OF THE BOOK OF JOB. 195 

with dominion, yet God's creatures are tossed about at 
the will of a rival Power that hesitates not to plunge 
them into deepest pits of tribulation. Does Bildad's 
philosophy accredit the Almighty with any efforts tend- 
ing to break the chains that bind the creature captive 
to the oppressor ? No ; the Law is the ruler. Does 
Bildad's philosophy accredit the Almighty with any 
efforts tending to save the creature from the ministra- 
tion of death that pertains to the Law ? No ; but man, 
as a transgressor, must pass away with no hand to save 
him from his fall. What kind of a philosophy is it 
that accords dominion to a Power, and then makes that 
Power a listless spectator of the spoliation of his works 
by an acknowledged rival ? Job continues, — 

XXVI. 3. " How hast thou counselled him that hath 
no wisdom ? and how hast thou plentifully declared the 
thing as it is ?" 

Who is the one that hath no wisdom? It is the 
foolish, the demented, the blind; yet such are trans- 
gressors. How has Bildad counselled the transgressor ? 
Bildad 's counsel is clearly set forth (xviii.) ; and by it 
the transgressor shall be driven from light into dark- 
ness, chased out of the world, his remembrance shall 
perish from the earth, and he shall have no name in 
the street. It is true that these things shall befall the 
transgressor, but had Bildad been more plentiful in de- 
claring the thing as it really was, he would have con- 
sidered the charge (see Rev. iii. 1-6) by which certain 
ones shall walk in white because of their worth; but 
Bildad's questions (xxv. 4), " How then can man be 
justified with God? or how can he be clean that is 
bom of a woman ?" clearly imply that, from his stand- 



196 INDICATIONS OF THE BOOK OF JOB. 

point, none can be justified with God, or, otherwise, 
none can be worthy to walk in white; no, not even 
those who were afflicted from birth. 

To walk in white, as thus recorded, redemption is 
necessary ; for all, even as Bildad intimates, are under 
transgression ; and to be redeemed a redeemer is neces- 
sary. Job has already expressed his knowledge and 
belief in his Redeemer ; and if such a one be his Re- 
deemer, then he is the Redeemer of others besides Job. 
Bildad, however, declares nothing of all this ; for with 
him the works of the Almighty end rather with the 
bringing forth of the creature than future care for its 
preservation. Job continues, — 

XXVI. 4. "To whom hast thou uttered words? 
and whose spirit came from thee ?" 

If a Redeemer is promised, then the words of Bildad 
would be uttered to those under transgression ; as there- 
fore his words possess no comfort for Job, so neither 
will they carry comfort to any host, except it be the 
immediate army of the Adversary that brought about 
transgression. If so, then the spirit that came from 
Bildad is a comfortless emanation from a tribulative 
source. Job continues, — 

XX VI. 5, 6. " Dead things are formed from under 
the waters, and the inhabitants thereof. 

" Hell is naked before him, and destruction hath no 
covering." 

By these verses every grave contains a known occu- 
pant : not one individuality is lost to the eye of him 
that brought them forth ; neither can the destruction 
that envelops them hide them from his view. The 
Almighty Power that possesses dominion will never 



INDICATIONS OF THE BOOK OF JOB. 197 

permit an aggressive Enemy to throw down and anni- 
hilate that which he brought forth and pronounced 
good : no, the grave will give up its dead ; and destruc- 
tion will flee away and hide itself forever in the dark- 
ness that marks the blotted page of the Book of Life. 
Of the Almighty, Job continues, — 

XXVI. 7-14. "He stretcheth out the north over 
the empty place, and hangeth the earth upon nothing. 

" He bindeth up the waters in his thick clouds ; aud 
the cloud is not rent under them. 

" He holdeth back the face of his throne, and 
spreadeth his cloud upon it. 

" He hath compassed the waters with bounds, until 
the day and night come to an end. 

" The pillars of heaven tremble, and are astonished 
at his reproof. 

" He divideth the sea with his power, and by his 
understanding he smiteth through the proud. 

" By his Spirit he hath garnished the heavens ; his 
hand hath formed the crooked serpent. 

" Lo, these are parts of his ways ; but how little a 
portion is heard of him ? but the thunder of his power 
who can understand ?" 

Many and great are the works which the Almighty 
has displayed to the wondering senses of man ; physi- 
cal combinations and marvellous properties meet him 
on every hand ; as he walks abroad and scans the 
heavens each star in turn gives glance for glance in 
recognition of the universal Master that brought them 
forth and gave them place. These garnishments and 
bewildering actualities form part of the way of the 
Almighty, but, even as the text asks, "how little a por- 

17 



198 



INDICATIONS OF THE BOOK OF JOB. 



tion is heard of him ?" hence the physical, the mani- 
fest, the invisible, now point to instrumentalities rather 
than to the finished work of ultimate mission. But 
inasmuch as ultimate mission has an indefinite reach, 
so must it border infinity ; wherefore the portion that 
is heard of the Almighty is small and ever will be 
small ; for none can comprehend the fulness of pur- 
pose, and the power of him that "holdeth back the 
face of his throne, and spreadeth his cloud upon it." 



XXVII. 1-6. " Moreover Job continued his para- 
ble, and said, 

" As God liveth, who hath taken away my judgment; 
and the Almighty, ivho hath vexed my soul ; 

" All the while my breath is in me, and the spirit 
of God is in my nostrils ; 

" My lips shall not speak wickedness, nor my tongue 
utter deceit. 

" God forbid that I should justify you : till I die I 
will not remove mine integrity from me. 

" My righteousness I hold fast, and will not let it 
go : my heart shall not reproach me so long as I live." 

Thus Job positively refuses to justify his friends 
in their reasoning that there is no redemption for the 
creature, no life hereafter, nothing but annihilation at 
the end of the natural life. The few days of enjoy- 
ment that fall to man cannot compensate for the mis- 
eries of life : Job himself saying, " I would not live 
alway." Job's integrity lies in his faith ; he will not 
depart from it ; he does not believe that the creature 
was brought forth simply to become the sport and prey 
of a power stronger than himself. 



INDICATIONS OF THE BOOK OF JOB. 199 

What more could Satan himself desire were he pos- 
sessed of the creative power? Nothing so far as an 
aggressive field is concerned. Job's faith, therefore, is 
firm that the Almighty will not permit the aggression 
of the Adversary to be crowned with such triumphal 
ending ; but, on the contrary, he believes that a path 
will be opened for the redemption and restoration of 
the creature, which faith and belief will be counted for 
and is his righteousness ; hence he will hold it fast, and 
will not justify his friends in their clinging to the Law 
simply, and not to the higher attributes of the One 
that established the Law. Job continues, — 

XXVII. 7. " Let mine enemy be as the wicked, and 
he that riseth up against me as the unrighteous." 

Thus Job further condemns the philosophy of his 
friends that would hurl him into an eternal abyss of 
darkness never to return. It must be kept in mind 
(see ix. 30, 31) that Job does not expect to live again 
through his own works, but (see xix. 23-27) through 
his Redeemer, the latter condition not entering into the 
arguments of Eliphaz, Bildad, or Zophar. Job con- 
tinues, — 

XXVII. 8-10. " For what is the hope of the hypo- 
crite, though he hath gained, when God taketh away 
his soul ? 

" Will God hear his cry when trouble cometh upon 
him? 

" Will he delight himself in the Almighty ? will he 
always call upon God ?" 

Who is the hypocrite thus spoken of by Job ? some 
creature that is bound to the kingdom of evil through 
the power of Satan ? or is he some one otherwise per- 



200 INDICATIONS OF THE BOOK OF JOB. 

taining to the army of Satan ? The latter doubtless, 
for Job looks forward to the separation of the good 
from the evil that the creature be redeemed. Evil, there- 
fore, embodies the hypocrite of which Job speaks. Will 
God hear the cry of such a one when trouble comes upon 
him, and when God takes away his soul ? How can it 
be possible? Or will such a one delight himself in the 
Almighty? will he always call upon God? How can 
it be possible ? for evil is diametrically opposed to good. 
Job, however, gives the answer as follows : 

XXVII. 11-17. " I will teach you by the hand of 
God : that which is with the Almighty will I not conceal. 

" Behold, all ye yourselves have seen it; why then 
are ye thus altogether vain ? 

• " This is the portion of a wicked man with God, and 
the heritage of oppressors, which they shall receive of 
the Almighty. 

" If his children be multiplied, it is for the sword : 
and his offspring shall not be satisfied with bread. 

" Those that remain of him shall be buried in death : 
and his widows shall not weep. 

" Though he heap up silver as the dust, and prepare 
raiment as the clay ; 

"He may prepare it, but the just shall put it on, and 
the innocent shall divide the silver." 

The portion of the wicked man is well known to 
the three friends of Job ; and that which is with the 
Almighty, of which Job will teach and will not con- 
ceal, is seen also of his friends; but their deductions 
are very different, and the results thereof are very 
widely separated from those of Job. Job and his 
friends fully agree that the wicked are destroyed by 



INDICATIONS OF THE BOOK OF JOB. 201 

the Law, but the Law simply is the starting-point of a 
new departure. By the philosophy of Eliphaz, Bildad, 
and Zophar all those who die by the Law are dead for- 
ever, whether they be total depravities, as the imme- 
diate army of Satan (see Rev. xvi. 13, 14), or whether 
they be sin-tinctured only, as man ; but, by Job's reason- 
ing, of those dying by or through the Law the sin- 
tinctured may live again through the separation of the 
good from the evil ; hence the wicked man of the im- 
mediate text, from Job's stand-point, must be a total 
depravity or one that is wholly evil. 

If through any system of redemption the good be 
separated from the evil, then the evil will be a total de- 
pravity ; if not, what will it be ? And if it be a total 
depravity, then it will be a wicked man ; and if it be 
a wicked man, then it will surely be destroyed by the 
Law never more to rise into existence. But the good ; 
what becomes of the good ? Shall it die forever also ? 
Will there be no return for it ? Will no distinction be 
made between good and evil that both should share the 
same fate ? Eliphaz, Bildad, and Zophar say no ; but 
Job says yes. Why ? Because the Law does not con- 
demn the good, but evil only. 

If evil shall be destroyed and the good shall not be 
destroyed, then it follows to a certainty that the good 
must be separated from the evil. How can it be done? 
or, as Bildad asks of Job (xxv. 4), " How then can man 
be justified with God?" Job indicates (xix. 25-27) that 
it is through a Redeemer. Can a Redeemer set aside 
the Law through power alone that it should be made 
void ? No. How, then, can the Redeemer justify man 
and not make void the Law ? He can justify man by 



202 INDICATIONS OF THE BOOK OF JOB. 

satisfying the demands of the Law ; for the Law de- 
mands nothing more than satisfaction. How can the 
Redeemer satisfy the demands of the Law that he be 
not a substitute instead of being an actual bearer of the 
transgressions that the Law holds in condemnation? 
He can satisfy the demands of the Law by taking upon 
himself the actual flesh of those under condemnation, 
and thus in himself pay the penalty that follows the 
transgressor. If he takes upon himself the actual flesh 
of the transgressor, then he is no more a substitute in 
the true sense of substitution, but becomes an actual 
bearer of man's transgression ; hence the Law holds 
him and counts him (see Isa. iii. 12) as a transgressor. 

If the Redeemer take upon himself the actual flesh 
of man, then it is evident, by the Law, that he must 
die; but if he die not, what would become of sinful 
flesh ? Would the Redeemer take upon himself sinful 
flesh and remain clothed with it forever ? Not at all ; 
but when the fulness of time shall have come (see Gal. 
iv. 4, 5), then the Redeemer will lay down his life, 
and, at which time, the body of sinful flesh will be laid 
aside forever. 

If, however, the Redeemer take not upon himself 
sinful flesh, how is it possible for him to be a Redeemer, 
for the Law is irrevocable ? No way appears or seems 
to exist except through pure substitution ; but pure sub- 
stitution the Law will in nowise permit, for the Law 
condemns the transgressor, not the innocent. How is 
it possible for the Redeemer to take sinful flesh upon 
himself? Job negatively indicates the reply (see verses 
14, 15), where the offspring of the wicked shall not be 
satisfied with bread that, evidently, they may live. If 



INDICATIONS OF THE BOOK OF JOB. 203 

the wicked shall not be satisfied with bread that they 
may live, then the opposite condition is indicated that 
the good shall be satisfied with bread that they may 
live. What is this bread? It is (see Rev. ii. 17) the 
hidden manna of which Job had knowledge through 
the charge to the people of the Second Age ; it is (see St. 
John vi. 48-50) the living bread that came down 
from heaven, that man may eat thereof and not die. 
What is the living bread that came down from heaven ? 
It is (see St. John vi. 51) the flesh of Jesus Christ the 
Redeemer. What is the flesh of Jesus Christ the Re- 
deemer? It is (see Heb. x. 5-7; Ps. xl. 6-8) the 
body that was prepared for the Son that he might do 
the will of God, and which body was entirely suitable 
for the purpose. 

The flesh of the Redeemer (see St. John vi. 53-55) 
shall be eaten. Why ? It is (see St. John vi. 56) that 
the Redeemer may dwell in the eater; hence by the 
eating of the flesh of the Redeemer ; hence by the eat- 
ing of the body that was prepared for the Son, suitable 
for this purpose, the Redeemer takes upon himself the 
actual flesh of the eater, and, therefore, dwells in him. 

If the actual flesh of the Redeemer dwells in the 
actual flesh of the eater, then the Law will be fully 
satisfied should the Redeemer, thus clothed, die an ab- 
solute death ; for pure substitution is left out entirely. 

Now that the Law is fully satisfied, what follows ? 
The statement is made (see St. John vi. 56), " He that 
eateth my flesh, and drinketh my blood, dwelleth in 
me, and I in him." Hence, when the eater partook of 
the flesh of the Redeemer, it w r as not that the Re- 
deemer might take upon himself the flesh of the eater 



204 INDICATIONS OF THE BOOK OF JOB. 

only, but that, at the same time, the eater might be 
regenerated or born into the flesh of the Redeemer, or 
that the eater might be transferred from the earthy 
body and be regenerated or born into the pure un- 
blemished body that was prepared for the Son suitable 
for this purpose. When, therefore, the Redeemer died 
an absolute death, he bore with him to the grave the 
body of sinful flesh and the pure unblemished body 
into which the spirit of man had been regenerated. 

Which body will the grave give up ? Will it give 
up the body of sinful flesh? or will it give up the pure 
unblemished body into which the spirit of man had 
been regenerated? The latter beyond all question. 
Why ? Paul states (2 Cor. v. 1), " For we know that, 
if our earthly house of this tabernacle were dissolved, 
we have a building of God, a house not made with 
hands, eternal in the heavens." This house, then, is of 
the body that was prepared for the Son in and at the 
very beginning of the creation of God (see Col. i. 15; 
Rev. iii. 14), suitable for the purpose; for the earthly 
tabernacle is dissolved and gives place to the house not 
made with hands ; which indication Paul further con- 
firms in the succeeding verse as follows : " For in this 
we groan, earnestly desiring to be clothed upon with 
our house which is from heaven." 

Paul does not claim both tabernacles, but he expresses 
earnest desire to be clothed upon with the house not 
made with hands, although it might seem at first sight 
(see 2 Cor. v. 4) that he would not be unclothed ; that 
is, that he would not lay aside the body of sinful flesh 
or the earthly tabernacle, but would be clothed over 
that. The indication is clear, however, that uuclothing 



INDICATIONS OF THE BOOK OF JOB. 205 

transgressive man would make him bare, and cast him 
into the pit, but by the spirit of man being clothed 
upon with the house not made with hands, or with the 
body that was prepared for the Son, mortality would be 
swallowed up of life. 

Paul continues (2 Cor. v. 6-8), " Therefore we are 
always confident, knowing that, whilst we are at home 
in the body, we are absent from the Lord : 

" (For we walk by faith, not by sight :) 

" We are confident, I say, and willing rather to be 
absent from the body, and to be present with the Lord." 

Here again the forsaking of the earthly tabernacle is 
indicated, and that while at home in the earthly taber- 
nacle man is absent from the Lord ; and, hence, from 
the house not made with hands and with which he 
would be clothed, even though, at the time, he be re- 
generated ; for man believes in regeneration through 
faith, and not by sight. 

By the text of Paul the two tabernacles are indicated : 
one of which is sinful flesh, and the other is of the 
body that was prepared for the Son who was (see Rev. 
iii. 14; Col. i. 15) the beginning of the creation of 
God, and the first-born of every creature ; who took 
upon himself the sinful flesh of man ; wherefore Paul 
further states (2 Cor. v. 16), "Henceforth know we no 
man after the flesh : yea, though we have known Christ 
after the flesh, yet now henceforth know we him no 
more," from which it follows that the body of sinful 
flesh is left behind forever, and that man (see 2 Cor. v. 
17) through Christ is a new creature; for Christ will 
never bring back the body of sinful flesh with which 
he was clothed in the labors of the redemption. 



206 INDICATIONS OF THE BOOK OF JOB. 

Under such conditions as these the justification of 
man becomes a surety, but the philosophy of Eliphaz, 
Bildad, and Zophar comprehended nothing of it ; for 
with them, no Redeemer, no redemption ; but basing 
everything upon the Law, they swept the creature 
away forever and gave his place to another. 

That Job was enlightened in regard to many features 
of the redemption is manifest from his speeches, but 
the light shed abroad to-day is far in excess of that 
which existed in the Third Age of Man ; for then Job, 
with the eye of faith, looked forward to the advent of 
his Redeemer, but now the advent of the Redeemer is 
a matter of the past. Whose faith, therefore, is the 
stronger, that of Job? or that of man of the present day? 
Job continues his speech concerning the wicked man, — 

XXVII. 18-23. "He buildeth his house as a moth, 
and as a booth that the keeper maketh. 

" The rich man shall lie down, but he shall not be 
gathered : he openeth his eyes, and he is not. 

" Terrors take hold on him as waters, a tempest 
stealeth him away in the night. 

" The east wind carrieth him away, and he departeth : 
and as a storm hurleth him out of his place. 

" For God shall cast upon him, and not spare : he 
would fain flee out of his hand. 

" Men shall clap their hands at him, and shall hiss 
him out of his place." 

The indications are clear that, by Job's reasoning, 
the wicked man that perishes is one from whom every 
good thing is taken away. Job indirectly yet posi- 
tively indicated his need of a Redeemer. If he needed 
a Redeemer then he must have been a transgressor ; if 



INDICATIONS OF THE BOOK OF JOB. 207 

a transgressor, then he came under the condemnation 
of the Law; if under the condemnation of the Law, 
where can he draw the line between his own transgres- 
sion and that of another that he should be redeemed and 
that the other should perish ? He could not ; therefore 
it follows that the wicked must be set upon their own 
base, and that the good be set upon their base ; then, 
when such division shall have been accomplished, the 
wicked will meet the fate depicted for them by Job, while 
the good will enter into their new life. Job continues, — 

XXVIII. 1. "Surely there is a vein for the silver, 
and a place for gold where they fine it. 93 

If there is a vein for the silver why should not a 
place be found in the creature wherein dwelt the good ? 
And if there is a place for gold where they fine it why 
should there not be a place wherein the good that 
dwells within the creature may be separated from the 
base elements that compass it? As, therefore,— 

XXVIII. 2. " Iron is taken out of the earth, and 
brass is molten out of the stone," — 

So will the good be separated from the evil ; and as — 

XXVIII. 3. " He setteth an end to darkness, and 
searcheth out all perfection : the stones of darkness, 
and the shadow of death," — 

So the gold will be searched out wherever it may be 
found, and an end will be made to death ; that is, the 
stones of darkness, which indicate absolute death, and 
the shadow of death, which indicates the semblance of 
death, shall be as though they never had been, and as 
though no cause had ever existed for their having been. 
Job continues, — 



208 INDICATIONS OF THE BOOK OF JOB. 

XXVIII. 4. " The flood breaketh out from the in- 
habitant ; even the waters forgotten of the foot : they 
are dried up, they are gone away from men." 

Thus the great flood of evil (see Rev. xii. 15-17) 
that was poured out of the mouth of the serpent will 
be dried up; they will be gone away from men for- 
ever, they will also be forgotten, and never more will 
they be. Job continues, — 

XXVIII. 5. " As for the earth, out of it cometh 
bread : and under it is turned up as it were fire." 

This verse points to the priesthood of man. Job 
continues, — 

XXVIII. 6. "The stones of it are the place of 
sapphires : and it hath dust of gold." 

This verse (see Deut. xxxiii. 13-17) points to great 
and precious hosts that shall be raised up to praise the 
name of their Redeemer and Restorer. Job con- 
tinues, — 

XXVIII. 7, 8. " There is a path which no fowl 
knoweth, and which the vulture's eye hath not seen : 

"The lion's whelps have not trodden it, nor the 
fierce lion passed by it." 

These verses point to the great mystery of the re- 
demption that was hidden (see Col. i. 23-29) from ages 
and generations, but which (see also Rom. xvi. 25, 26) 
is now made manifest to his saints. Job continues, — 

XXVIII. 9. " He putteth forth his hand upon the 
rock ; he overturneth the mountains by the roots." 

The rock is the Law, and the mountains indicate the 
Power of Evil ; hence by the Law the Power of Evil 
will be overturned to the very roots. This verse also 
points (see Deut. xii. 1-3 ; Isa. lxv. 17) to the destruc- 



INDICATIONS OF THE BOOK OF JOB. 209 

tion of the earth that all remembrance of evil may 
pass away forever. Job continues, — 

XXVIII. 10, 11. "He cutteth out rivers among 
the rocks ; and his eye seeth every precious thing. 

" He bindeth the floods from overflowing : and the 
thing that is hid bringeth he forth to light/' 

Thus the precious that was or shall be separated 
from the vile will be hidden, cared for, and brought 
again to light ; and will rejoice in the light after evil 
shall have been overturned forever. Job continues, — 

XXVIII. 12. "But where shall wisdom be found? 
and where is the place of understanding?" 

Truly, where shall wisdom be found ? and where is 
the place of understanding? Who can grasp the 
wonderful purpose that was purposed (see Isa. xiv. 
24-27) in all its details ? and who can comprehend the 
mystery of the redemption in all its fulness? Can 
man? Never; for— 

XXVIII. 13. " Man knoweth not the price thereof; 
neither is it found in the land of the living." 

Of wisdom Job continues, — 

XXVIII. 14, 15. "The depth saith, It is not in 
me : and the sea saith, It is not with me. 

"It cannot be gotten for gold, neither shall silver 
be weighed fo?' the price thereof." 

Thus this wisdom is found neither in the depths of 
the earth nor in the depths of the sea ; it is priceless, 
so much so that — 

XXVIII. 16-19. "It cannot be valued with the 
gold of Ophir, with the precious onyx, or the sapphire. 

" The gold and the crystal cannot equal it : and the 
exchange of it shall not be for jewels of fine gold. 

18 



210 INDICATIONS OF THE BOOK OF JOB. 

" No mention shall be made of coral, or of pearls : 
for the price of wisdom is above rubies. 

" The topaz of Ethiopia shall not equal it, neither 
shall it be valued with pure gold." 

Who then can hope ever to possess wisdom since the 
richest gems cannot purchase it? If through purchase, 
none. The text continues, — 

XXVIII. 20, 21. "Whence then cometh wisdom? 
and where is the place of understanding ? 

" Seeing it is hid from the eyes of all living, and kept 
close from the fowls of the air." 

Wisdom is hidden with the Almighty, and the place 
of understanding is with him. The eyes of all living 
are made blind to the working of the great purpose 
that it may reach fulfilment as preconceived and laid 
down. The apparent overthrow and demolition of the 
creature, from the bursting of the planet that still sends 
its fragments whirling round about the source of light 
to the -crushing of a molecule, are foreseen incidents, 
not weak points in a general plan that corrects itself as 
exigency requires ; yet, — 

XXVIII. 22. " Destruction and death say, We have 
heard the fame thereof with our ears." 

To destruction and death perceptible overthrow and 
demolition possess more weight than any fame to the 
contrary that may have reached their ears ; if not, why 
do not destruction and death cease their labors ? They 
are blind to wisdom. Why? Because — 

XXVIII. 23-27. "God understandeth the way 
thereof, and he knoweth the place thereof. 

" For he looketh to the ends of the earth, and seeth 
under the whole heaven ; 



INDICATIONS OF THE BOOK OF JOB. 211 

" To make the weight for the winds ; and he weigheth 
the waters by measure. 

" When he made a decree for the rain, and a way 
for the lightning of the thunder ; 

" Then did he see it, and declare it ; he prepared it, 
yea, and searched it out." 

Thus from the beginning the whole work was fore- 
known, foreseen, prepared, declared, and searched out. 
This embodies wisdom as an infinitely great magni- 
tude, and hence it is hidden from the eyes of all living ; 
but the text continues, — 

XXVIII. 28. "And unto man he said, Behold, the 
fear of the Lord, that is wisdom ; and to depart from 
evil is understanding." 

This summary certainly points to great wisdom and 
understanding, and, moreover, is comprehensible by 
man ; therefore, by following this teaching man will 
become possessed of that which is priceless, and which 
cannot be purchased with sapphires, pearls, or rubies. 

XXIX. 1-7. " Moreover Job continued his parable, 
and said, 

" Oh that I were as in mouths past, as in the days 
when God preserved me ; 

" When his candle shined upon my head, and when 
by his light I walked through darkness ; 

" As I was in the days of my youth, when the secret 
of God was upon my tabernacle ; 

" When the Almighty was yet with me, when my 
children were about me; 

" When I washed my steps with butter, and the rock 
poured me out rivers of oil ; 



212 INDICATIONS OF THE BOOK OF JOB. 

" When I went out to the gate through the city, when 
I prepared my seat in the street !" 

These verses point to the days when Job, as the 
Adam and progenitor of the Third Race, dwelt in 
Eden free from sin and transgression, even as the Adam 
and progenitor of the Fourth Race (see Gen. ii. 7-25) 
dwelt in Eden free from sin and transgression. Job 
continues, — 

XXIX. 8. " The young men saw me, and hid them- 
selves : and the aged arose, and stood up." 

This verse points to the overlap of the Second and 
Third Races of Men ; the aged indicating and repre- 
senting the Second, while the young men represent the 
Third Race. Job continues, — 

XXIX. 9, 10. " The princes refrained talking, and 
laid their hand on their mouth. 

"The nobles held their peace, and their tongue 
cleaved to the roof of their mouth." 

These verses indicate the respect in which Job was 
held by those around him before transgression marred 
the beauty of his existence. The protection of the 
Almighty was about him, and kept him pure as he had 
been created ; for (see Rom. vii. 9; Gen. ii. 7-17) man 
was alive without the Law once; but when the com- 
mandment or Law came sin revived, and man died ; 
hence in the earlier days of his life Job (see ii. 3) was a 
perfect and an upright man, one that feared God and 
eschewed evil. The great nation that peopled the earth 
at the time of the calling of Job was on the eve of de- 
struction ; they were (see Isa. iii. 1-11 ; Jer. v. 1-18; 
Ezek. xi. 1-12) overwhelmed in sin, and their days 
had nearly run out; wherefore there was none in the 



INDICATIONS OF THE BOOK OF JOB. 213 

earth like unto Job before transgression brought him 
low. Job continues, — 

XXIX. 11-13. "When the ear heard me, then it 
blessed rue ; and when the eye saw me, it gave witness 
to me: 

"Because I delivered the poor that cried, aud the 
fatherless, and him that had none to help him. 

" The blessing of him that was ready to perish came 
upon me : and I caused the widow's heart to sing for joy." 

In the fallen nation around him Job had an ample 
field in which to exercise the noble qualities with which 
he was endowed ; aud that he made good use of them 
is indicated by the text, for up to this time the Law 
had not entered to him, or, at least, he had not as yet 
fallen into transgression, aud hence he was (see i. 9, 12 ; 
xxix. 2-5) under the special protection of the Almighty. 
Job continues, — 

XXIX. 14. rt I put on righteousness, and it clothed 
me : my judgment was as a robe and a diadem." 

This verse indicates that the Law has now entered in 
as a ruling principle for the government of Job. With 
the entering in of the Law the special protection of the 
Almighty is taken away from Job, and, as a free agent, 
he stands upon his own righteousness and judgment. 
Such being the situation, Satan (see i. 13), as a free 
agent also under the Law, can make aggression upon 
him in numberless ways ; but if the righteousness that 
Job puts on shall prove strong enough, and if his 
judgment shall be correct enough, then Satan cannot 
touch him for harm. Job continues, — 

XXIX. 15-18. "I was eyes to the blind, and feet 
was I to the lame. 

18* 



214 INDICATIONS OF THE BOOK OF JOB. 

11 1 was a father to the poor : and the cause which I 
knew not I searched out. 

" And I brake the jaws of the wicked, and plucked 
the spoil out of his teeth. 

" Then I said, I shall die in my nest, and I shall 
multiply my days as the sand." 

Thus under the Law Job as a free agent did many 
acts of mercy and justice; but what followed ? Why 
his heart was lifted up, and he thought to multiply his 
days as the sand, thereby driving the possibility of death 
into the remote future. Job undoubtedly thought to 
establish life through righteousness by works ; for he 
continues, — 

XXIX. 19-25. "My root was spread out by the 
waters, and the dew lay all night upon my branch. 

" My glory was fresh in me, and my bow was re- 
newed in my hand. 

" Unto me men gave ear, and waited, and kept si- 
lence at my counsel. 

" After my words they spake not again ; and my 
speech dropped upon them. 

" And they waited for me as for the rain ; and they 
opened their mouth wide as for the latter rain. 

" If I laughed on them, they believed it not : and 
the light of my countenance they cast not down. 

" I chose out their way, and sat chief, and dwelt as a 
king in the army, as oue that comforteth the mourners." 

In these verses Job describes the eminence of his 
position, but through the eminence of his position the 
insidious Serpent was undermining the vitality of Job's 
reverence for his Maker. How so? Why should Job 
proclaim that his righteousness through free agency or 



INDICAT10SS OF THE BOOK OF JOB. 215 

♦ 
his righteousness by works would multiply his days 
beyond all thought of time, and fix his dying hour as 
far beyoud his natal day as the hidden focus of the 
proud aspiring parabola lies beyond the known, what 
further need would he have of a Creator or of a Pro- 
tector, or of any power beyond himself? By the text 
Job's righteous works as a free agent under the Law 
led him into the fatal error of imagining that he had 
established life through righteousness by works, and, 
hence, of saying (verse 18), " I shall multiply my days 
as the sand ;" which in itself, as coming from a crea- 
ture, is a transgression ; for the creature (see Isa. xiv. 
12-14) cannot be like the Most High. What followed 
this transgression ? Job implies the answer, — 

i 

XXX. 1. "But now they that are younger than I 
have me in derision, whose fathers I would have dis- 
dained to have set. with the dogs of my flock.'' 

This verse indicates that through transgression Job 
has fallen into the power of the Evil Kingdom, and 
has become their sport ; which indication Job confirms 
as follows : 

XXX. 2. "Yea, whereto might the strength of 
their hands profit me, in whom old age was perished?" 

In this verse Job no more lays claim to length of 
days, to days multiplied as the sand ; on the contrary, 
old age was perished from him. Why ? Because of 
his transgression. If, therefore, Job recognizes the 
shortening of his days, then the indication clears up as 
to why he exclaimed (xix. 23-27), "Oh that my 
words were now written ! oh that they were printed in 
a book ! 



216 INDICATIONS OF THE BOOK OF JOB. 



• 



" That they were graven with an iron pen and lead 
in the rock forever ! 

" For I know that my Redeemer liveth, and that he 
shall stand at the latter day upon the earth : 

"And though after my skin worms destroy this body, 
yet in my flesh shall I see God : 

" Whom I shall see for myself, and mine eyes shall 
behold, and not another; though my reins he consumed 
within me;" which words furnish the key to Job's 
philosophy. Job continues of those deriding him, — 

XXX. 3-11. " For want and famine they were 
solitary ; fleeing into the wilderness in former time 
desolate and waste : 

" Who cut up mallows by the bushes, and juniper 
roots for their meat. 

"They were driven forth from among men, (they 
cried after them as after a thief,) 

" To dwell in the cliffs of the valleys, in caves of 
the earth, and in the rocks. 

" Among the bushes they brayed ; under the nettles 
they were gathered together. 

" They were children of fools, yea, children of base 
men : they were viler than the earth. 

" And now am I their song, yea, I am their byword. 

" They abhor me, they flee far from me, and spare 
not to spit in my face. 

" Because he hath loosed my cord, and afflicted me, 
they have also let loose the bridle before me." 

Those deriding Job that are younger than he are, 
very probably, the later generations of the Second 
Race; hence their fathers existed as transgressors at 
the time Job dwelt in Eden as "a perfect and an up- 



INDICATIONS OF THE BOOK OF JOB. 217 

right man ;" wherefore he, at that time, would have 
disdained or hesitated to have set them even with the 
dogs of his flock. As the fathers, so the children ; 
both deride and persecute Job, who, although a trans- 
gressor, still strives to do right. Job continues, — 

XXX. 12-14. " Upon my right hand rise the 
youth; they push away my feet, and they raise up 
against me the ways of their destruction. 

" They mar my path, they set forward my calamity, 
they have no helper. 

" They came upon me as a wide breaking in of waters : 
in the desolation they rolled themselves upon me." 

The youth of which Job now speaks probably are 
his descendants, the people of the Third Age, that 
have fallen into and taken up with the evil devices of 
the Second Race, even as later (see Gen. vi. 1-5) the 
people of the Fourth Race took up with the evil de- 
vices of the Third. 

From indications otherwise given the near approach 
of the destruction of the Second Race has been set 
forth, and, as the youth of the Third Race have taken 
up with their devices, so when destruction shall come 
upon the Second, no helper will be found for them, 
even as (see Gen. vi. 1-7) the youth of the Fourth 
Race were swept away in the Deluge that overwhelmed 
the Third when the days of the Third had run out. 
Job continues, — 

XXX. 15-19. ■" Terrors are turned upon me: they 
pursue my soul as the wind : and my welfare passeth 
away as a cloud. 

" And now my soul is poured out upon me ; the 
days of affliction have taken hold upon me. 



218 INDICATIONS OF THE BOOK OF JOB. 

" My bones are pierced in me in the night season : 
and my sinews take no rest. 

" By the great force of my disease is my garment 
changed : it bindeth me about as the collar of my coat. 

" He hath cast me into the mire, and I am become 
like dust and ashes." 

These verses point to the great Famine that swept 
away the Second Race ; and this affliction is now about 
Job ; hence terrors meet him on every hand, and pur- 
sue after him ; his welfare disappears in the great 
Drought that went hand in hand with the Famine; 
his flesh is shrivelled up upon his body and binds him 
as the collar of a coat binds the wearer ; he is truly 
cast into the mire, and he truly has become like the 
dust and ashes ; for Job's is a great family, and Job's 
family, together with the Second Race, pass away, and 
(see verses 12-14) raise up against him, personally, the 
ways of their destruction. Job continues, — 

XXX. 20-24. " I cry unto thee, and thou dost not 
hear me : I stand up, and thou regardest me not. 

"Thou art become cruel to me: with thy strong 
hand thou opposest thyself against me. 

" Thou liftest me up to the wind ; thou causest me to 
ride upon it, and dissolvest my substance. 

" For I know thai thou wilt bring me to death, and 
to the house appointed for all living. 

" Howbeit he will not stretch out his hand to the 
grave, though they cry in his destruction." 

This cry goes up from Job in the midst of the 
famine and desolation that surround him; but by the 
desolation and famine, as consequents of transgression, 
Job knows that he will be brought to the land of the 



INDICATIONS OF THE BOOK OF JOB. 219 

shadow of death, and also to absolute darkness or death. 
Man, however, through his Redeemer (see xix. 25-27), 
will be brought back from absolute death, in that he 
dies with his Redeemer and rises again with his Re- 
deemer ; but the wicked will come back no more ; for 
" he will not stretch out his hand to the grave, though 
they cry in his destruction." Job continues, — 

XXX. 25. " Did not I weep for him that was in 
trouble ? was not my soul grieved for the poor ?" 

In this verse Job expresses his righteous actions and 
motives, and therefore, under the Law, he looked for 
good for himself and his house; but he continues, — 

XXX. 26-31. "When I looked for good, then evil 
came unto me : and when I waited for light, there came 
darkness. 

" My bowels boiled, and rested not : the days of 
affliction prevented me. 

" I went mourning without the sun : I stood up, 
and I cried in the congregation. 

"lama brother to dragons, and a companion to owls. 

"My skin is black upon me, and my bones are 
burned with heat. 

" My harp also is turned to mourning, and my organ 
into the voice of them that weep." 

Thus, notwithstanding Job's righteous acts and right- 
eous motives, transgression overtook him ; yet it was 
through the unlooked-for result of seeking to establish 
life through free agency or through righteousness by 
works ; and, hence, it was, at the time, transgression 
through ignorance; for what man under the ruling of 
the Law would not seek for the rich fruits that pertain 
to the Law ? If there were no better beyond than the 



220 INDICATIONS OF THE BOOK OF JOB. 

Law, then Job would have been justified in his seeking 
to live in it ; but inasmuch as the Law carries recogni- 
tion of evil in order to condemn it; and inasmuch as 
the creature that was pronounced good at the first will 
certainly fall into evil, the indication follows that, from 
the infinite wisdom and perfection of the Almighty, a 
way of life can be and will be prepared for the crea- 
ture that is not of the Law ; hence (see xxix. 14) the 
judgment with which Job was clothed, and which was 
as a diadem to him, was defective, erroneous ; and, as 
such, caused him to transgress through ignorance ; for 
(see Gal. iii. 21) " if there had been a law given which 
could have given life, verily righteousness should have 
been by the law ;" but the law is not against the prom- 
ises of God; which promises embody a means of life 
that is not of the Law. Later, however, Job compre- 
hended the true life-conferring source, and, in the charge 
to the people of the Third Age (see Rev. iii. 1-6), his 
eyes were enlightened to the greatness of the promises 
of God. Job continues, — 

XXXI. 1, 2. " I made a covenant with mine eyes ; 
why then should I think upon a maid ? 

" For what portion of God is there from above ? and 
what inheritance of the Almighty from on high?" 

The covenant made with the eyes evidently is right- 
eousness by works under the Law as a free agent ; 
hence under such conditions, even as Job implies, what 
portion of God is there from above ? or what inheritance 
of the Almighty is there from on high, that the Law 
should not rule for the time being as an absolute mon- 
arch ? In essentiality, nothing ; for Job continues, — 



INDICATIONS OF THE BOOK OF JOB. 221 

XXXI. 3. " Is not destruction to the wicked ? and 
a strange punishment to the workers of iniquity?" 

The Law entered that the offence might abound, and 
the Law entered bearing with it an ordination to life ; 
hence by its rulings free agency can and must exist 
independent of any portion of God from above as re- 
gards the penalty of transgression and the ordination 
to life ; wherefore Job continues, — 

XXXI. 4. " Doth not he see my ways, and count 
all my steps ?" 

As the Almighty sees all the ways of Job, and counts 
all his steps, so will the Law take cognizance of the 
same, and render reward to the good, and recompense 
to the evil ; for the ordination to life preserves the 
good, while the ministration of death condemns the 
evil. Job continues, — 

XXXI. 5, 6. " If I have walked with vanity, or if 
my foot hath hasted to deceit ; 

" Let me be weighed in an even balance, that God 
may know mine integrity." 

Hence, whatever may be the sum of Job's transgres- 
sion, he requests that his integrity be made manifest 
also. If, however, as the reasoning of Eliphaz, Bildad, 
and Zophar implies, there is no separation of the good 
from the evil, but that, because of transgression, the 
good must be overwhelmed forever by the evil, why 
make integrity manifest ? From Job's stand-point in- 
tegrity is made manifest as proof of faith in a Redeemer, 
or of faith in the advent of one that shall redeem him 
from the evil that environs him. If a man has no in- 
tegrity then no proof exists of his faith in righteous- 
ness; hence let such, as with Job, be weighed in an 

19 



222 INDICATIONS OF THE BOOK OF JOB. 

even balance, and a just weight will be established, both 
as regards Job with the proofs of his faith about him, 
and as regards the evil-doer with no such proofs about 
him. Thus, while the Law judges both the good and 
the evil, it cannot separate them, and while they are 
united in the one individuality the Law is powerless to 
fulfil the judgment rendered ; but should the evil be 
separated from the good, then (see 1 Sam. xv. 9) it, the 
evil, could and will be utterly destroyed. Job con- 
tinues, — 

XXXI. 7, 8. " If my step hath turned out of the 
way, and mine heart walked after mine eyes, and if any 
blot hath cleaved to mine hands ; 

" Then let me sow, and let another eat ; yea, let my 
offspring be rooted out." 

These verses indicate the remarkable integrity and 
pureness of Job's life; and yet, notwithstanding his in- 
tegrity, great and terrible afflictions came upon him for 
transgression through ignorance. In the context Job 
indicates the heinousness of the crime pertaining to the 
house that sought the overthrow and downfall of man. 
Job continues, — 

XXXI. 9-15. " If mine heart have been deceived by 
a woman, or if I have laid wait at my neighbour's door ; 

" Then let my wife grind unto another, and let others 
bow down upon her. 

"For this is a heinous crime; yea, it is an iniquity 
to be punished by the judges. 

" For it is a fire that consumeth to destruction, and 
would root out all mine increase. 

" If I did despise the cause of my manservant or of 
my maidservant, when they contended with me ; 



INDICATIONS OF THE BOOK OF JOB. 223 

" What then shall I do when God riseth up? and 
when he visiteth, what shall I answer him ? 

" Did not he that made me in the womb make him ? 
and did not one fashion us in the womb ?" 

Thus, while Job still brings forward his integrity, he 
also points to his transgression, should God rise up and 
judge him. 

If Job was suddenly created as the Adam and pro- 
genitor of the Third Race, how is it that he was made 
in the womb? Job himself indicates the reply when 
he asks, " And did not one fashion us in the womb ?" 
thus pointing to a bringing forth that was not from 
the womb ; but the result was as though it thus had 
been brought forth, even as (see Gen. ii. 7; v. 1-3) 
Adam was as one that was fashioned in the womb, the 
proof being witnessed in the similitude of Seth his son, 
who was after his likeness and image ; moreover, the 
figure of birth as applied to the newly-created is fully 
indicated (Rev. xii.). Job continues, — 

XXXI. 16-18. "If I have withheld the poor from 
their desire, or have caused the eyes of the widow to 
fail; 

" Or have eaten my morsel myself alone, and the 
fatherless hath not eaten thereof; 

" (For from my youth he was brought up with me, 
as with a father, and I have guided her from my mother's 
womb.)" 

Thus from his youth Job was as a father, as a pro- 
vider, and as a counsellor, which conditions clearly ful- 
fil in the light that Job is the Adam and progenitor 
of one of the races of men suddenly brought into ex- 
istence, yet perfect, both physically and mentally, as 



224 INDICATIONS 01 THE BOOK OF JOB. 

man. If, however, the youth of Job be but a step 
above infancy, theu the interpolation of the text (verse 
18) becomes weak in comparison, for how can Job guide 
the widow, even from his mother's womb ? Job con- 
tinues, — 

XXXI. 19-23. " If I have seen any perish for want 
of clothing, or any poor without covering ; 

" If his loins have not blessed me, and if he were 
not warmed with the fleece of my sheep ; 

"If I have lifted up my hand against the fatherless, 
when I saw my help in the gate : 

" Then let mine arm fall from my shoulder blade, 
and mine arm be broken from the bone. 

" For destruction from God was a terror to me, and 
by reason of his highness I could not endure." 

In these verses the great integrity of Job as a free 
agent is further made manifest; but, at the same time, 
Job's fear of destruction from God in case of failure 
was one incentive to righteousness, while his sense of 
the highness and perfection of the Almighty was 
another, although the probability is strong in every 
way that Job took an individual delight in well-doing 
from the noble qualities with which he, as a creature, 
was endowed. Job continues, — 

XXXI. 24-28. " If I have made gold my hope, or 
have said to the fine gold, Thou art my confidence ; 

" If I have rejoiced because my wealth was great, 
and because mine hand had gotten much ; 

" If I beheld the sun when it shined, or the moou 
walking in brightness ; 

" And my heart hath been secretly enticed, or my 
mouth hath kissed my hand : 



INDICATIONS OF THE BOOK OF JOB. 225 

" This also were an iniquity to be punished by the 
judge : for I should have denied the God that is above." 

Now while Job continues the enumeration of right- 
eous pertainings he brings himself into condemnation, 
in that his mouth hath kissed his hand ; that is, he said 
(xxix. 18), " I shall die in my nest, and I shall multiply 
my days as the sand. 7 ' It follows that if Job, through free 
agency under the Law, through righteousness by works, 
or through self-righteousness, thought to prolong his 
days indefinitely, that such thought would carry with it 
a denial of any need for a God, for a Protector, or for 
a Redeemer ; and, hence, such thought is transgressive, 
punishable by the judge or Law. Job, however, com- 
mitted this trespass through ignorance. Job continues, — 

XXXI. 29-31. "If I rejoiced at the destruction 
of him that hated me, or lifted up myself when evil 
found him ; 

" (Neither have I suffered my mouth to sin by wish- 
ing a curse to his soul.) 

" If the men of my tabernacle said not, Oh that we 
had of his flesh ! we cannot be satisfied." 

Who are the men of his tabernacle ? They evidently 
are those who persecute him, the host of evil that per- 
tains to the army of Satau ; for (see ii. 4-7) Job's flesh 
was put in the hands of Satan. Job continues, — 

XXXI. 32-34. " The stranger did not lodge in the 
street : but I opened my doors to the traveller. 

" If I covered my transgressions as Adam, by hiding 
mine iniquity in my bosom : 

"Did I fear a great multitude, or did the contempt 
of families terrify me, that I kept silence, and went 
not out of the door ?" 

19* 



226 INDICATIONS OF THE BOOK OF JOB. 

If Job is the first man, or the progenitor of the 
Third Race, who is the Adam of whom he speaks? 
The indications are that the Adam spoken of by Job 
(see Gen. v. 2) is the progenitor of the race of men 
that preceded him, and whose children find a repre- 
sentative in the stranger (see verse 32) that did not 
lodge in the street, and representatives (see xxx. 1, 2) 
in the children of those who derided him, whose fathers 
were transgressors when (see ii. 1-3) he stood a per- 
fect and an upright man before the Almighty. 

Did Job in his first integrity fear the great multi- 
tude of transgressors that made up the Second Race 
that existed contemporary with him? or did the con- 
tempt of these families terrify him that he kept si- 
lence, and went not out among them ? The indications 
are that Job kept himself aloof not from fear or from 
any expression of contempt that might fall from them, 
but because he took no delight in their evil ways, and 
shared not their transgressive desires. Job continues, — 

XXXI. 35-37. "Oh that one would hear me ! be- 
hold, my desire is, that the Almighty would answer 
me, and that mine adversary had written a book. 

"Surely I would take it upon my shoulder, and 
bind it as a crown to me. 

" I would declare unto him the number of my steps; 
as a prince would I go near unto him." 

Thus Job expresses his desire that the Almighty 
would answer him, and, also, that his adversary had 
written a book. Who is Job's adversary ? He is (see 
i. 1 2 ; ii. 4-7) Satan, King of Evil. Had Satan written 
a book, what kind of a book w f ould it have been ? It 
would have been the acme of subtlety and plausibility. 



INDICATIONS OF THE BOOK OF JOB. 227 

Job, however, possessed as he is with such great light 
and faith, fears neither plausibility uor subtlety with 
all their varied array of masks. Job continues, — 

XXXI. 38-40. "If my land cry against me, or 
that the furrows likewise thereof complain ; 

" If I have eaten the fruits thereof without money, 
or have caused the owners thereof to lose their life : 

" Let thistles grow instead of wheat, and cockle 
instead of barley. The words of Job are ended." 

Here again Job sets forth his righteous dealings. 
Why should he have been thus particular in setting 
forth his righteousness? The indications are that it 
was to show the utter futility of establishing life 
through free agency or of establishing life through 
works. Who among men was more righteous than 
Job ? whose life among men was more rigidly searched 
than that of Job ? whose trials among men exceeded 
those of Job? where, among men, can another than 
Job be found through whom the hopelessness of estab- 
lishing life through works can be more fully shown ? 
If Job with all his righteousness failed to secure it, 
then the utter impossibility of any creature, through 
his own will and pleasure, controlling the life-confer- 
ring source is indicated. Job's three friends, however, do 
not say that man can reach such a lofty eminence ; but 
they indicate by their reasonings that righteousness by 
works may secure to the creature the full number of 
his prescribed days, and that, when these days shall 
have been fulfilled, they shall come (see v. 26) to the 
" grave in a full age, like as a shock of corn cometh in 
in his season." Miserable philosophy that snatches the 
ripened fruit from the possessor's mouth ! How can 



228 INDICATIONS OF THE BOOK OF JOB. 

it stand the test of Job's strong words ? It cannot ; the 
spirit of man rejects the false position, and flings it 
headlong into darkness as a hideous, deformed, improba- 
ble possibility. Within his inmost soul man grasps 
the floats that buoy up the chain of existence, and so 
from point to point hopes to progress into the unknown 
that lies so far beyond his vision ; but below, deeper 
in the sea that marks the handiwork of the Almighty 
Power, the chain itself, perfect in every detail, forms 
an unbroken pathway, each link of which contains a 
key unlocking ciphers of the next, so that none whose 
faith is firm need ever meet a yawning chasm, unbridged 
abyss, or dizzy height to strike dismay as he advances. 

XXXII. 1-3. "So these three men ceased to an- 
swer Job, because he was righteous in his own eyes. 

"Then was kindled the wrath of Elihu the sou of 
Barachel the Buzite, of the kindred of Ram : against 
Job was his wrath kindled, because he justified himself 
rather than God. 

"Also against his three friends was his wrath kindled, 
because they had found no auswer, and yet had con- 
demned Job." 

Thus Job's righteous acts under the Law could not 
be gainsaid by his friends; he invited research into 
his doings; but, from the stand-point of human judg- 
ment, they really could not point to a single action on 
the part of Job wherein he had transgressed ; even Elihu 
accords this. It is no wonder, therefore, that, under the 
circumstances, Job was righteous in his own eyes. 

Indications were strongly marked that Job's friends 
based their accusations and charges against him because 



INDICATIONS OF THE BOOK OF JOB. 229 

of the tribulations that befell him, and not because 
they were eye-witnesses or possessed proof otherwise 
of his transgression ; hence Elihu's wrath was kindled 
against them because, while they condemned Job, they 
could not answer him by proving the charges which 
they had preferred. If Job were perfectly upright 
and righteous under the Law, then it is evident that he 
would justify himself rather than God ; for wherein 
should God justify him were all his thoughts and deeds 
perfect under the Law ? hence, where Job sets forth his 
righteousness, a tendency appears to exist that Job, even 
as Elihu states, seeks to justify himself under the 
Law; but is it so in reality? Not at all; for Job 
acknowledges that he is a transgressor, in that (see 
xix. 25) his Redeemer liveth. If Job's Redeemer 
lives, then he, Job, must be redeemed ; but if he is not 
a transgressor, wherein should he be redeemed? and 
why should he need a Redeemer? The indications 
are that Job needs a Redeemer because of transgression 
through ignorance; for what man possesses perfect 
judgment in all things? Not one ; hence the enumera- 
tion of Job's righteous acts under the Law is not set 
forth that he may justify himself, but that the utter 
impossibility of establishing life through righteousness 
by works, free agency, or self-righteousness under the 
Law may be clearly set forth; Paul confirming the 
indication where he states (Gal. iii. 21), "if there had 
been a law given which could have given life, verily 
righteousness should have been by the law." 

Job's righteous acts were fulfilled in themselves as a 
proof of his faith in the promises of redemption ; but, 
a3 already set forth, they cannot confer life upon him. 



230 INDICATIONS OF THE BOOK OF JOB. 

The indication now follows that Elihu's wrath against 
Job is not well founded, but that, on the contrary, 
great exception may be taken to it. 

XXXII. 4, 5. "Now Elihu had waited till Job had 
spoken, because they were elder than he. 

" When Elihu saw that there was no answer in the 
mouth of these three men, then his wrath was kindled." 

Who is Elihu that he should thus condemn not only 
Job, but Eliphaz, Bildad, and Zophar also? Indica- 
tions arise and become marked that Elihu (see 2 Cor. 
xi. 14) is Satan in disguise, or Satan transformed as 
an angel of light. Who was it that sought the de- 
struction of Job's children ? Satan. Who was it that 
brought such great personal affliction upon Job? Satan. 
Why did Satan bring these things about? He brought 
them about that Job might transgress. But inasmuch 
as Job, from a human stand-point, was upright and 
righteous, so much so that even his three friends could 
not gainsay him, what wonder that Satan should be 
filled with wrath not only against Job, but against his 
three friends also ? None at all. If, therefore, Satan 
is thus wrathful, and Elihu is thus wrathful, what pre- 
vents the transformation of Satan as Elihu that such 
transformation should not be or find place? more 
especially since Job (see xxxi. 35) desired that his 
adversary had written a book. 

XXXII. 6, 7. " And Elihu the son of Barachel the 
Buzite answered and said, I am young, and ye are very 
old ; wherefore I was afraid, and durst not shew you 
mine opinion. 

" I said, Days should speak, and multitude of years 
should teach wisdom." 



INDICATIONS OF THE BOOK OF JOB. 231 

The days of which Elihu speaks, and the years of 
which Elihu speaks, point to the days and years from 
the calling of man in the First Age. What do they 
say ? The grave ; the grave ; the grave : as with the 
past, so with the future. This is the wisdom that 
Elihu wishes to teach in part, yet not as an absolute 
necessary ruling, while it embodies the wisdom with 
which Eliphaz, Bildad, and Zophar sought to over- 
whelm the arguments of Job. Elihu continues, — 

XXXII. 8, 9. "But there is a spirit in man: and 
the inspiration of the Almighty giveth them under- 
standing. 

" Great men are not always wise : neither do the 
aged understand judgment." 

Thus, through the spirit that is in man, understand- 
ing is given them as free agents under the Law ; but 
as free agents under the Law great men are not always 
wise ; neither under the Law do the aged understand 
judgment. Such is a brief description of man as sub- 
stantially given by Elihu. Elihu continues, — 

XXXII. 10-13. "Therefore I said, Hearken to 
me ; I also will shew mine opinion. 

"Behold, I waited for your words; I gave ear to 
your reasons, whilst ye searched out what to say. 

" Yea, I attended unto you, and, behold, thei^e was none 
of you that convinced Job, or that answered his words : 

" Lest ye should say, We have found out wisdom : 
God thrusteth him down, not man." 

Thus Elihu carefully attended the arguments of the 
three men, lest they should say, " We have found out 
wisdom ; God thrusteth him down, not man ;" by which 
free agency under the Law would be discarded. The 



232 INDICATIONS OF THE BOOK OF JOB. 

indications are dear, however, that all hosts are free 
agents under the Law that the offence and condemna- 
tion may abound independent of the judgment of the 
Almighty, so that none can say of the condemned 
transgressor, " God thrusteth him down, not man ;" for 
man, even though the Almighty instituted the Law, 
condemns himself through his transgression as a free 
agent under the Law. Elihu also reaffirms his opinion 
that Job's three friends failed to answer or confute the 
words of Job. Elihu continues, — 

XXXII. 14. " Now he hath not directed his words 
against me: neither will I answer him with your 
speeches." 

Inasmuch, therefore, as the reasoning of Eliphaz, 
Bildad, and Zophar failed to convince Job or to an- 
swer his words, Elihu will advance other arguments 
with which to overwhelm Job, and to throw down his 
hopes of redemption and life. 

XXXII. 15. "They were amazed, they answered 
no more: they left off speaking." 

This verse relates to the three friends of Job. Elihu 
continues, — 

XXXII. 16-22. "When I had waited, (for they 
spake not, but stood still, and answered no more,) 

" I said, I will answer also my part; I also will shew 
mine opinion. 

" For I am full of matter ; the spirit within me con- 
straineth me. 

" Behold, my belly is as wine which hath no vent; it 
is ready to burst like new bottles. 

" I will speak, that I may be refreshed : I will open 
my lips and answer. 



INDICATIONS OF THE BOOK OF JOB. 233 

" Let me not, I pray you, accept any man's person ; 
neither let me give flattering titles unto man. 

" For I know not to give flattering titles ; in so 
doing my Maker would soon take me away." 

Thus Elihu, as the Adversary of Job, stands ready to 
define his position, to support it, and to answer the 
arguments of Job. Elihu continues, — 

XXXIII. 1-3. "Wherefore, Job, I pray thee, hear 
my speeches, and hearken to all my words. 

" Behold, now I have opened my mouth, my tongue 
hath spoken in my mouth. 

" My words shall be of the uprightness of my heart: 
and my lips shall utter knowledge clearly." 

If Elihu be Satan then his words must be measured 
by his character, that is defined as follows (St. John 
viii. 44) : " He" (the devil) " was a murderer from the 
beginning, and abode not in the truth, because there is 
no truth in him. When he speaketh a lie, he speaketh 
of his own : for he is a liar, and the father of it." 
Such is the character drawn of the one that now says, 
" My words shall be of the uprightness of my heart : 
and my lips shall utter knowledge clearly." Elihu 
continues, — 

XXXIII. 4, 5. " The Spirit of God hath made me, 
and the breath of the Almighty hath given me life. 

" If thou canst answer me, set thy words in order 
before me, stand up." 

Did the Spirit of God make Satan, and did the 
breath of the Almighty give him life ? If so, why (see 
St. John viii. 44) should God create a murderer in the 
beginning? The indications are, from the unlimited 

20 



234 INDICATIONS OF THE BOOK OF JOB. 

perfection of his attributes, that the Almighty did not 
make Satan, and did not breathe into him the breath 
of life; moreover (see Rev. iii. 14-21 ; Col. i. 13-17), 
Jesus Christ is the beginning of the creation of God, 
and the first-born of every creature ; hence the claim 
of Satan that he is God's creature is set forth as a 
baseless fabrication. Elihu continues, — 

XXXIII. 6. " Behold, I am according to thy wish 
in God's stead : I also am formed out of the clay." 

Here again Satan claims to be a creature ; and if a 
creature, how could he place himself in God's stead 
without authority ? besides, Job did not wish that an- 
other would place himself in God's stead, but he said 
(xxxi. 35), " Oh that one would hear me ! behold, my 
desire is, that the Almighty would answer me, and that 
mine adversary had written a book." Satan heard Job's 
desire, but instead of answering in God's stead he 
speaks for himself; which is more in accordance with 
Job's expressed desire " and that mine adversary had 
written a book." Elihu continues, — 

XXXIII. 7-11. " Behold, my terror shall not make 
thee afraid, neither shall my hand be heavy upon thee. 

" Surely thou hast spoken in mine hearing, and I 
have heard the voice of thy words, saying, 

"I am clean without transgression, I am innocent; 
neither is there iniquity in me. 

" Behold, he findeth occasions against me, he counteth 
me for his enemy ; 

"He putteth my feet in the stocks, he marketh all 
my paths." 

Job is subject to both the kingdom of good and the 
kingdom of evil ; hence, inasmuch as Job once lived a 



INDICATIONS OF THE BOOK OF JOB. 235 

perfect and an upright man, the records of which are 
found in i. 8 ; ii. 3, the indications are that such trans- 
gressions as might pertain to Job were due (see Rom. 
iii. 20) to a knowledge of sin by and under the Law. 
Separate this knowledge from Job and put it upon its 
own base, and show wherein Job's actions would have 
varied from those recorded in the general text. If 
Job transgressed through ignorance, he could not at the 
time of such transgression tell where he could have 
amended his ways ; hence he felt the innocence that he 
expressed, and the freedom from transgression implied 
by his words. Elihu continues, — 

XXXIII. 12. " Behold, in this thou art not just : I 
will answer thee, that God is greater than man." 

This answer, taken simply, implies that because of 
greater power than man, God's action, whether right or 
wrong, should not be questioned, which is fallacious 
reasoning ; for Satan is a power far greater than man, 
and should not his acts be questioned? 

The uuquestionability of God's acts are set at rest by 
the infinite perfection of his attributes, hence faith in 
God casts aside all question ; but faith in Satan, where 
is it ? The indication also arises that Elihu's statement, 
" that God is greater than man," is intended to take 
cognizance of God as a universal Ruler, in order that 
perfect supervision may have place; for the indication 
follows that no creature is endowed with omnipresence, 
omniscience, and omnipotence, that he should not fail 
in his care for the remote and unseen. Elihu con- 
tinues, — 

XXXIII. 13. " Why dost thou strive against him ? 
for he giveth not account of any of his matters." 



236 INDICATIONS OF THE BOOK OF JOB. 

"Who will agree with this saying? for God does give 
account of many of his matters by revealing purposes 
and plans, the uses thereof, their combinations and re- 
sultants. God's revealed justification of his acts brings 
comfort to his creatures, who, in their tribulation and 
sorrow, would otherwise be blind ; while such justifica- 
tion or account points to the true cause of many mar- 
ring influences and sources of discomfort. Elihu 
continues, — 

XXXIII. 14-17. "For God speaketh once, yea 
twice, yet man perceiveth it not. 

" In a dream, in a vision of the night, when deep 
sleep falleth upon men, in slumberings upon the bed ; 

" Then he openeth the ears of men, and sealeth their 
instruction, 

" That he may withdraw man from his purpose, and 
hide pride from man." 

It is true that many records are given in the Scrip- 
tures of instruction by visions aud by dreams, but 
Satan implies that these are given to hide pride from 
man. If such be the case, then an existing power attacks 
the creature from which special protection is needed ; if 
special protection is needed, then a fall is an imminent 
probability ; if a fall, then a Redeemer would be neces- 
sary, or the creature would become prey forever to the 
non-creative power that caused his fall ; which position 
will not hold good, for it is evident that the creative is 
greater than the non-creative. Wherein, then, do the 
words of Elihu answer those of Job that they should 
confute the necessity for a Redeemer? Thus far they 
fail, even as the words of Eliphaz or Bildad or Zophar 
failed. Elihu continues, — 



INDICATIONS OF THE BOOK OF JOB. 237 

XXXIII. 18. "He keepeth back his soul from the 
pit, and his life from perishing by the sword." 

This saying evidently relates to the perfect and up- 
right man (see i. 9, 10) that is hedged about on every 
side by the protection of the Almighty. Elihu con- 
tinues, — 

XXXIII. 19-22. "He is chastened also with pain 
upon his bed, and the multitude of his bones with 
strong pain : 

" So that his life abhorreth bread, and his soul dainty 
meat. 

" His flesh is consumed away, that it cannot be seen ; 
and his bones that were not seen stick out. 

" Yea, his soul draweth near unto the grave, and his 
life to the destroyers." 

These verses relate to the creature after his fall as a 
free agent, and are . consequents that follow transgres- 
sion, by which the transgressor draws near unto the 
grave, and his life to the destroyers. The claim of 
Satan (see verse 4), that he is made of God, tends to 
deceive the creature that is under bondage to him into 
the belief that he, Satan, although a transgressor, does 
not, of necessity, lose his life because of his transgres- 
sions ; for the beginning of the days of Satan are not 
traceable, while he still exists, apparently as powerful 
as ever, and apparently as far from death as ever ; but 
nevertheless by the Law the transgressor shall not only 
draw near unto the grave, but (see Gen. ii. 16, 17) he 
shall surely die. Elihu continues, — 

XXXIII. 23-26. "If there be a messenger with 
him, an interpreter, one among a thousand, to shew 
unto man his uprightness ; 

20* 



238 INDICATIONS OF THE BOOK OF JOB. 

"Then he is gracious unto him, and saith, Deliver 
him from going down to the pit : I have found a ransom. 

" His flesh shall be fresher than a child's : he shall 
return to the days of his youth : 

" He shall pray unto God, and he will be favourable 
unto him : and he shall see his face with joy : for he 
will render unto man his righteousness." 

These verses indicate that, of necessity, the trans- 
gressor need not go down to the pit, — which pit doubt- 
less is the grave, — but rather that the uprightness 
dwelling with the transgressor will ransom him. The 
Law, however, regarding transgression is irrevocable ; 
wherefore no system of ransoming can deliver the 
transgressor from death ; he will surely die. If he die 
not, then the Law is unstable, unreliable, and the words 
of Elihu would be fruitful with truth. If, however, 
the Law is immutable, then the words of Elihu are 
specious and tend to deceive. Elihu continues, — 

XXXIII. 27, 28. " He looketh upon men, and if 
any say, I have sinned, and perverted that which was 
right, and it profited me not ; 

" He will deliver his soul from going into the pit, and 
his life shall see the light." 

Here, again, by the words of Elihu the Law is set 
aside through repentance, and the transgressor, for the 
time being, is delivered from death ; which, under the 
Law, cannot be. Elihu further continues, — 

XXXIII. 29, 30. " Lo, all these things worketh 
God oftentimes with man, 

" To bring back his soul from the pit, to be enlight- 
ened with the light of the living." 

What kind of a ransom is it that Elihu brings for- 



INDICATIONS OF THE BOOK OF JOB. 239 

ward that man should be delivered from death, and 
that he should be enlightened with the light of the 
living? Simply the self-righteousness and repentance 
which make the sum of his uprightness. In this sum- 
mary the Law is ignored, and a combination of good 
and evil holds the creature; through which condition 
transgression and repentance, threatened death and 
promised life, alternately blasts or softens the creature's 
continued existence or natural life. The words of 
Elihu neither throw down the Kingdom of Evil nor 
establish the supremacy of the Kingdom of Righteous- 
ness; they provide no way for the separation of the 
good from the evil, and, therefore, do not call for any 
Redeemer; hence the position set forth by Elihu is far 
short of that of Job, both in strength and excellence. 
Eliphaz, Bildad, and Zophar accorded man the full 
complement of his years, or the years of the natural 
life that pertained to him should he fulfil the Law; 
but that after these years should have expired he would 
pass away forever. Elihu accords indefinite length of 
life to the creature (not to all, however, for there are 
more sin-tinctured hosts of creatures than man of 
Adam's race) through repentance ; but the creature will, 
during such life, be subject to both good and evil in- 
fluences. Job, however, looks forward to a life after 
the years of the natural life shall have expired ; he 
looks forward to the separation of the good from the 
evil; he looks forward to a Redeemer; and will not 
base his hopes on his own righteousness or free agency ; 
for with free agency or self-righteousness as an existing 
condition the presence of an aggressive enemy is indi- 
cated. 



240 INDICATIONS OF THE BOOK OF JOB. 

The presence of Evil calls for the continuity of the 
Law, and the Law calls for free agency; but the fulfil- 
ment of the Law will sweep away the transgressor ; 
hence when every transgressor shall have been swept 
away, then the Law will have waxed old, the Kingdom 
of Evil will have been overthrown, and the Kingdom 
of Righteousness will stand established forever without 
a rival ; wherefore, thenceforth and forever, there will 
be no transgression, no repentance, no tribulation, no 
oblivion to the fathers, no forgetful uess for the children, 
while the righteous Kingdom will be peopled with a 
host as the stars of heaven for multitude and as the 
sand that is by the sea-shore for number. 

Through death the Law is fulfilled upon the trans- 
gressor, through death the good is separated from the 
evil, and through death the resurrection can follow 
that will bring the redeemed creature back to life freed 
from transgression, and fitted forever to enjoy the im- 
mortality that crowns the subjects of the Righteous 
King. Elihu continues, — 

XXXIII. 31-33. " Mark well, O Job, hearken unto 
me : hold thy peace, and I will speak. 

"If thou hast any thing to say, answer me: speak, 
for I desire to justify thee. 

" If not, hearken unto me : hold thy peace, and I 
shall teach thee wisdom." 

The position of Job has already been set forth to 
some extent, but whether the wisdom claimed by 
Elihu will exceed that of Job remains to be seen. 

XXXIV. 1-6. " Furthermore Elihu answered and 
said, 



INDICATIONS OF THE BOOK OF JOB. 241 

" Hear my words, O ye wise men ; and give ear unto 
me, ye that have knowledge. 

" For the ear trieth words, as the mouth tasteth meat. 

"Let us choose to us judgment : let us know among 
ourselves what is good. 

" For Job hath said, I am righteous : and God hath 
taken away my judgment. 

"Should I lie against my right? my wound is in- 
curable without transgression." 

What is Job's right ? Job's right is his first estate ; 
Job's right is that of a perfect and an upright man ; he 
entered upon this right from the first day of his crea- 
tion, and it was his. He was (see Gen. i. 31) pronounced 
very good by his Creator, and, hence, he was good ; 
wherefore, as Elihu said, " Let us know among our- 
selves what is good," so the thing that is good is unmis- 
takably brought before him in the person of Job as he 
stood in his right in the garden of Eden. 

Why should Job's wound be incurable without trans- 
gression ? It is because of the utter impossibility of the 
creature in his own strength to withstand the wiles of 
the Adversary, and to fulfil the Law in all its require- 
ments. A perfect fulfilment of the Law would require 
infinite judgment; hence transgression through igno- 
rance would certainly follow the judgment of the creat- 
ure, whether man or angel; wherefore transgression 
may be sin, but not, of necessity, crime or heinous 
iniquity. Elihu continues, — 

XXXIV. 7-9. " What man is like Job, who drink- 
eth up scorning like water? 

" Which goeth in company with the workers of in- 
iquity, and walketh with wicked men. 



242 INDICATIONS OF THE BOOK OF JOB. 

"For he hath said, It profiteth a man nothing that 
he should delight himself with God." 

Why should Job have given utterance to such an 
expression? It was to show the absolute futility of 
establishing life through free agency or righteousness 
by works under the Law ; for as far as righteous works 
which spring from delight with God are concerned, 
they cannot redeem the transgressor from the penalty 
that surely rests upon him ; neither, because of right- 
eous works, can the creature claim perfect judgment in 
all things. The expression of Job does not condemn 
him, but, on the contrary, it stamps the immutability 
of the Law that was given for the government of all 
hosts. What construction does Elihu put upon Job's 
words? The context replies, — 

XXXIV. 10-12. "Therefore hearken unto me, ye 
men of understanding: far be it from God, that he 
should do wickedness; and from the Almighty, that he 
should commit iniquity. 

" For the work of a man shall he render unto him, 
and cause every man to find according to his ways. 

"Yea, surely God will not do wickedly, neither will 
the Almighty pervert judgment." 

Elihu clearly indicated (see xxxiii. 27, 28) that God 
would hear the repentant man ; wherefore from Elihu's 
stand-point the inference is manifest that it doth profit 
a man should he delight himself with God; hence 
Elihu condemns the utterance of Job as a scornful ex- 
pression, and, as being such, that God will not pervert 
his judgment by clearing Job or by sustaining him in 
his utterance. Elihu's statement, however (see xxxiii. 
23-28), which substantially sets forth the claim that 



INDICATIONS OF THE BOOK OF JOB. 243 

God delivers the repentant from death because of his 
repentance, is contrary to the Law; for repentance 
cannot redeem the transgressor from death, but repent- 
ance may become one proof of the transgressor's faith 
in a Redeemer: of a Redeemer, however, Elihu says 
nothing. Repentance profits a man nothing so far as 
redemption itself is concerned, for nothing can take the 
place of the Redeemer ; hence of the two Job's expres- 
sion is the more justifiable, but that of Elihu is open 
to great question. The judgment and justice of the 
Almighty will not be perverted should Job obtain re- 
newed life ; for Job stated (xix. 26, 27), " And though 
after my skin worms destroy this body, yet in my flesh 
shall I see God : whom I shall see for myself, and 
mine eyes shall behold, and not another; though my 
reins be consumed w T ithin me," — which unquestionably 
implies that death will have covered him in fulfilment 
of the Law before his participation in this renewed life. 
Of the Almighty Elihu continues, — 

XXXIV. 13-15. "Who hath given him a charge 
over the earth? or who hath disposed the whole world ? 

"If he set his heart upon man, if he gather unto 
himself his spirit and his breath ; 

" All flesh shall perish together, and man shall turn 
again unto dust." 

By these statements Elihu indicates no return of the 
spirit of man to his tabernacle after death, even as in 
the philosophy of Eliphaz death seals the sum of ex- 
istence for the creature ; hence once dead, forever dead. 
Elihu continues, — 

XXXIV. 16,17. "If now thou hast understanding, 
hear this : hearken to the voice of my words. 



244 INDICATIONS OF THE BOOK OF JOB. 

"Shall even he that hateth right govern? and wilt 
thou condemn him that is most just?" 

Now, although Job is a transgressor, yet, through 
faith, he believes that his Redeemer lives, and, hence, 
that through his Redeemer he shall live. From Eli- 
hu's stand-point the intelligence that is once dead 
through transgression is dead forever; for the Law 
killeth, but does not make alive ; wherefore, consider- 
ing the immutability of the Law, and that Job is a 
transgressor, Elihu's question, "Shall even he that 
hateth right govern ?" from his own stand-point, is 
pertinent as far as appearance goes, for Job as a trans- 
gressor cannot govern, but the answer does not, of 
necessity, cast down Job or make void the basis of his 
faith ; for the Redeemer does not redeem the trans- 
gressor through his power, simply, but through the 
absolute fulfilment of the Law in the body of sinful 
flesh that pertained to the transgressor, and which he 
took upon himself through the body that had been 
previously prepared for that purpose. In this light, 
therefore, Job said (ix. 22), " He destroyeth the perfect 
and the wicked," from which, evidently, Elihu accred- 
its Job with condemning him (see text) that is most 
just. From Job's position, the just, the upright, the 
righteous, the innocent One must be condemned that 
the transgressor may live through his death. Elihu's 
questions do not unsettle or weaken Job's position in 
the least, although they are set forth with great plausi- 
bility. Elihu continues, — 

XXXIV. 18, 19. " Is it fit to say to a king, Thou 
art wicked ? and to princes, Ye are ungodly ? 

" How much less to him that accepteth not the persons 



INDICATIONS OF THE BOOK OF JOB. 245 

of princes, nor regarcleth the rich more than the poor? 
for they all are the work of his hands." 

In these verses Elihu sets forth the improbability of 
any redeemer arising to redeem the transgressor, for 
from his stand-point death through the Law has hold 
upon the transgressor only; hence Elihu essentially 
asks, How can the Redeemer die except he be a trans- 
gressor himself? The answer to this question finds 
solution through the priesthood of Melchizedek; by 
which the spirit of man is and was regenerated or 
born into the body of the Redeemer that was prepared 
for him suitable for this purpose. The indication now 
is clear that as the reasoning of Eliphaz, Bildad, and 
Zophar discarded all probability of the advent of the 
Redeemer, so also the reasoning of Elihu discards it, 
and, hence, with it the wonderful working of that most 
wonderful priesthood, the priesthood of Melchizedek. 
Elihu continues, — 

XXXIV. 20-22. "In a moment shall they die, 
and the people shall be troubled at midnight, and pass 
away : and the mighty shall be taken away without 
hand. 

"For his eyes are upon the ways of man, and he 
seeth all his goings. 

" There is no darkness, nor shadow of death, where 
the workers of iniquity may hide themselves." 

Thus by Elihu's reasoning death is annihilation ; 
there is no shadow of death where the transgressor 
may hide himself; but Job holds to the shadow of 
death, to the semblance of death in a land of darkness 
wherein the transgressor may hide himself and bide 
the time of his Redeemer. Moreover, man being a 

21 



246 INDICATIONS OF THE BOOK OF JOB. 

compound of good and evil, the indication is clear that 
the Law cannot fulfil absolute, eternal death upon the 
transgressor because of the good that dwells within 
him, without bringing condemnation upon itself; hence 
there must be a shadow of death, that the transgressor 
under tribulation may find rest until one shall arise 
that shall separate the good from the evil. Elihu 
continues, — 

XXXIV. 23. " For he will not lay upon man more 
than right; that he should enter into judgment with 
God." 

By this verse Elihu, from his stand-point, brings to 
notice the compensation that may fall (see xxxiii. 23- 
28) to the transgressor through repentance. What is 
this compensation? It is (see xxxiii. 27, 28) a length- 
ening of the days of the repentant transgressor, that 
none may accuse God with injustice or with not re- 
warding a righteous act. By this system of reasoning, 
alternate transgression and repentance would make void 
the penalty of transgression ; but this penalty must be 
considered ; hence, when considered, the indications 
point to the sure fulfilment of the Law upon the 
transgressor notwithstanding his repentance. Elihu 
continues, — 

XXXIV. 24-28. " He shall break in pieces mighty 
men without number, and set others in their stead. 

" Therefore he knoweth their works, and he over- 
turneth them in the night, so that they are destroyed. 

"He striketh them as wicked men in the open sight 
of others; 

" Because they turned back from him, and would not 
consider any of his ways: . 



INDICATIONS OF THE BOOK OF JOB. 247 

" So that they cause the cry of the poor to come unto 
him, and he heareth the cry of the afflicted." 

The mighty men that are broken, according to the 
reasoning of Elihu, are those who repent not that their 
lives may be prolonged ; when, therefore, such shall 
have been cut off, others will be set up in their stead, 
as witnessed in the apparent destruction of the races of 
men whose places became occupied (see Isa. xlviii.) by 
others newly created. 

By this philosophy the Evil Kingdom will have an 
aggressive field of operation indefinite in extent, and 
all creatures will be in continual dread for fear their 
lives shall be taken away because of their transgression, 
while no means are hinted at whereby the creature may 
be redeemed from this dreadful bondage except it be 
by descent into actual and eternal death. This par- 
ticular reasoning is also advanced by Bildad (see 
xviii. 16-20), and is to be classed with the miserable 
comfort with which he and his friends sought to console 
Job. 

If Elihu is Satan transformed as man or as an angel 
of light, then his specious arguments fall with great 
weight upon the ears of his hearers, irrespective of 
host ; for his great length of days as a transgressor 
gives strength and plausibility to his words, that the 
transgressor, irrespective of host, need not, of neces- 
sity, die because of his transgression ; and that (see 
verse 27), should they turn back to the Almighty and 
consider his ways (see xxxiii. 27, 28), the Almighty 
would prolong their days. Elihu continues, — 

XXXIY. 29,30. u When he giveth quietness, who 
then can make trouble ? and when he hideth his face, 



248 INDICATIONS OF THE BOOK OF JOB. 

who then can behold him ? whether it be done against 
a nation, or against a man only : 

" That the hypocrite reign not, lest the people be 
ensnared." 

These remarks are plausible; but can the transgressor 
look for quietness under the Law ? Not at all ; for the 
Law, with the penalties thereof, caunot be set aside 
from their rulings ; hence a transgressor at ease does 
not indicate freedom from penalty ; wherefore trouble 
can be made, and, under the ruling of the Law, during 
the natural life of the creature, trouble will be made. 

The Law entered that the offence might abound, and 
not that sin should not be imputed ; hence no justifica- 
tion from sin can be looked for by or through the Law. 
Moreover, the Law unquestionably condemns the trans- 
gressor to death ; wherefore from this immutable decree 
there is no escape, be the transgression small or great. 
It is true that when God gives quietness none can give 
trouble, but the words of Elihu are intended to apply 
to the transgressor in his transgression, whereby he may 
obtain ease or remission of sin through repentance; 
and that without repentance the transgressor will be 
banished forever from the face of the Almighty ; 
whence it follows that Elihu's words are fallacious, 
tending rather to deceive the transgressor than to lead 
him into the true path of life. 

Such being the case, the philosophy of Eliphaz, 
Bildad, Zophar, and Elihu fails to meet the reasoning 
of Job that goes far beyond the valley of the shadow 
of death, even to the beyond of the region of absolute 
death itself; for his immortal postulate, "I know that 
my Redeemer liveth," is the great key that unlocks the 



INDICATIONS OF THE BOOK OF JOB. 249 

hidden and reveals to some extent (see Rom. xi. 33) "the 
depth of the riches both of the wisdom and knowledge of 
God/' whereby quietness can be given and trouble can 
be averted ; for none can arise from absolute death that 
can give trouble. Elihu continues, — 

XXXIV. 31, 32. "Surely it is meet to be said 
unto God, I have borne chastisement, I will not offend 
any more : 

" That which I see not teach thou me : if I have done 
iniquity, I will do no more." 

Through these verses Elihu indicates a system of 
rewards and punishments during the natural life of the 
creature, irrespective of host ; but the indication is clear 
that punishment or chastisement cannot redeem the 
creature from the ministration of death that pertains to 
the Law ; for the overthrow of the Evil Kingdom de- 
pends upon the absolute immutability of the ministra- 
tion of death pertaining to the Law ; hence, although 
the creature shall surely die because of his transgression, 
yet his redemption, his absolute death, and his resur- 
rection from absolute death, are made entirely possible 
through his Redeemer. The reasoning is weak that 
carries not the creature beyond the region of absolute 
death, while the light of to-day seeks to bridge the chasm 
left by the philosophy of Eliphaz, Bildad, Zophar, and 
Elihu. Elihu continues, — 

XXXIV. 33. " Should it be according to thy mind ? 
he will recompense it, whether thou refuse, or whether 
thou choose; and not I: therefore speak what thou 
knowest." 

The words of Elihu indicate that the system of re- 
wards and punishments comes from the Almighty and 

21* 



250 INDICATIONS OF THE BOOK OF JOB. 

not from the Evil Kingdom. Which or how is it? 
The indications are that the Almighty established the 
Law for the punishment of the transgressor. It fol- 
lows therefore that, inasmuch as the Almighty insti- 
tuted the Law for this purpose, he himself is not the 
source of transgression, neither is the Law the source 
of transgression ; hence the Law, not the Almighty, 
judges and recompenses the transgressor. If the Al- 
mighty is not the source of transgression, whence is it? 
or is transgression a sourceless abounding ? To analyze 
an effect and say there is no cause seems to be a very 
curious deduction ; so also to behold transgression and 
then to deny any source of transgression would seem 
to be very curious also ; wherefore to deny the cause is 
to deny the effect, and to deny the source of transgres- 
sion is to deny the transgression. If, however, the fire 
scorch, then a cause is evident, and if a transgression 
occur, then a source of transgression must exist, even 
though it be infinitely distant. 

If the Law entered that the offence might abound, 
then the Law will recompense, and not the Evil King- 
dom. To whom will the Law render recompense? 
To the transgressor. Who is the transgressor ? He is 
one under the bondage of the Source of Transgression ; 
hence the recompense that falls to the lot of the trans- 
gressor because of his transgression will fall also upon 
the Source of Transgression ; whence it follows that, 
although the Law judges and the Almighty compen- 
sates through the Law, the necessity for such compen- 
sation really is brought about through the devices of 
the Evil Kingdom, — that is, through the devices of 
the Source of Transgression; hence the statement of 



INDICATIONS OF THE BOOK OF JOB. 251 

Elihu, " He will recompense it, whether thou refuse, or 
whether thou choose ; and not I," is misleading; for, as 
already implied, compensation is brought about through 
the devices of Satan, in that he caused man to transgress ; 
which compensation is death, although Elihu implies 
that it may be a system of chastisement during the nat- 
ural life indefinitely lengthened because of repentance. 
Elihu continues, — 

XXXIV. 34, 35. " Let men of understanding tell 
me, and let a w T ise man hearken unto me. 

" Job hath spoken without knowledge, and his words 
were without w r isdom." 

In what way does Elihu consider that Job's words 
were without wisdom ? He evidently considers that 
Job's words were without wisdom in that, notwith- 
standing his transgression, he looks forward to redemp- 
tion from the absolute death that shall surely follow 
transgression ; while from Elihu's stand-point chastise- 
ment and a lengthening of days during the natural life 
due to repentance are all that man can hope for. Elihu 
continues, — 

XXXIV. 36, 37. "My desire is that Job may be 
tried unto the end, because of his answers for wicked 
men. 

"For he addeth rebellion unto his sin, he clappeth 
his hands among us, and multiplieth his words against 
God." 

Thus Satan, not satisfied with the tribulations that 
have already befallen Job, desires that he may be tried 
unto the end. Why? Elihu says, " Because of his 
answers for wicked men." Job's answers for wicked 
men, however, embody the hopes of the transgressor 



252 INDICATIONS OF TEE BOOK OF JOB. 

for his redemption from the absolute death that follows 
through the Law; they are answers overflowing with 
comfort for the creature that suffers tribulation and 
sorrow during his natural life, but at the same time they 
overwhelm the Kingdom of Evil till it stands tottering 
on the eve of its eternal downfall. 

Are Job's answers rebellion against God? are they a 
multiplicity of words against the Almighty ? Far from 
it ; but, on the contrary, they are based upon the prom- 
ises that were revealed later unto Abraham that (see 
Gen. xxii. 16-18) "in thy seed shall all the nations of 
the earth be blessed;" which seed (see Gal. iii. 16) is 
Christ. 

XXXV. 1-3. "Elihu spake moreover, and said, 

"Thinkest thou this to be right, that thou saidst, 
My righteousness is more than God's? 

" For thou saidst, What advantage will it be unto 
thee ? and, What profit shall I have, if I be cleansed 
from my sin ?" 

The words which Elihu credits Job with having 
spoken were (see xxi. 14, 15) substantially uttered by 
him ; but Job was then describing a prosperous wicked 
man, while at the same time (see xxi. 16) he repudiated 
their counsel. Now, although Job was under trans- 
gression, he was not prosperous ; no, on the contrary, he 
was overwhelmed with affliction ; hence the words of 
Job do not apply to Job. The prosperous wicked man 
did not claim for himself even righteousness, still less 
that he was more righteous than God. Elihu, however, 
construes the words of Job against him, in that he is a 
transgressor, and that, as such, he comes under his own 



INDICATIONS OF THE BOOK OF JOB. 253 

definition of what a wicked man really is. Job clearly 
states (ix. 20), "If I justify myself, mine own mouth 
shall condemn me : if I say, I am perfect, it shall also 
prove me perverse." Wherefore, then, the construction 
given by Elihu? more especially since Job said (ix. 
30, 31), " If I wash myself with snow water, and 
make my hands never so clean ; yet shalt thou plunge 
me in the ditch, and mine own clothes shall abhor me." 
The indication is clear that, under the Law, the service 
of the creature to his God cannot redeem him from 
transgression ; which view is taken by Job ; but this 
view does not imply that Job is more righteous than 
God, or that Job stands in no need of a Redeemer, or 
that Job feels in any degree the measure of happiness 
of the Almighty as the Supreme Unity. Elihu con- 
tinues, — 

XXXV. 4-7. " I will answer thee, and thy com- 
panions with thee. 

" Look unto the heavens, and see ; and behold the 
clouds ivhich are higher than thou. 

" If thou sinnest, what doest thou against him ? or 
if thy transgressions be multiplied, what doest thou unto 
him? 

" If thou be righteous, what givest thou him ? or 
what receiveth he of thine hand ?" 

The creature was not brought forth to increase the 
pleasure or happiness of the Almighty ; he was already 
perfect in every particular and needed nothing to com- 
plete his perfection; hence the creature was brought 
forth that it might enter into this happiness and enjoy 
the gifts showered upon him by the beneficent Provider. 
Wherefore it follows that the Almighty cannot derive 



254 INDICATIONS OF THE BOOK OF JOB. 

profit, advantage, pleasure, pain, or any such thing in 
his being from any source outside of his own excellence 
as the Supreme Unity. As a Person of the Trinity, 
however, conditions may arise in which God can enter 
into the work, pleasures, and pains of his creatures, can 
make himself visible unto them, and can derive both 
advantage and profit from his labors ; but the philoso- 
phy that indiscriminately condemns the creature to 
absolute death at the end of his natural life, and from 
which no recall is possible, sweeps one of the brightest 
jewels from the King's great crown, and leaves the set- 
ting but a hiding-place for dross. Elihu continues, — 

XXX Y. 8. " Thy wickedness may hurt a man as 
thou art; and thy righteousness may profit the son of 
man." 

This answer of Elihu indicates that the wickedness 
of man may hurt a man such as Job, and that the 
righteousness of man may profit the son of man ; but 
that the wickedness and righteousness of man can add 
neither advantage nor profit to the Almighty as the 
Most High God ; which in itself may be, and probably 
is, absolute truth ; but through the triunity of the Most 
High the creature may be, and is, brought into a close 
relationship with the Almighty that carries with it, as a 
result, a Kingdom of Righteousness filled with intelli- 
gent souls that rejoice in the light, life, and gifts with 
which they are and will be endowed. The indication 
is strongly marked that Elihu discards or ignores the 
three Persons of the Trinity, and that, like Eliphaz, 
Bildad, and Zophar, he holds to the one God only, and 
hence that there is no Redeemer as the Second Person 
of the Trinity. 



INDICATIONS OF THE BOOK OF JOB. 255 

What profit, then, is it for man to deny himself and 
be righteous? From the stand-point of Eliphaz, the 
prescribed days of his natural life (see v. 18-26) will 
be accorded him for his righteousness; from Elihu's 
stand-point (see xxx. 23-29), righteousness, even though 
coupled with transgression, will, through the power of 
the Almighty, preserve the creature's life indefinitely ; 
but, from Job's stand-point, righteousness is a proof of 
faith in the advent of One that shall redeem the creat- 
ure from unrighteousness through the separation of 
the good from the evil, whereby an unblemished and 
eternal life may be secured to the creature. The proof 
of a matter may be considered as establishing the 
essence thereof; hence, as the proof is righteousness, so 
the kingdom to which Job looks forward will be the 
Kingdom of Righteousness. 

The philosophy of Eliphaz terminates in oblivion 
for the creature; the philosophy of Elihu points to 
an indefinite length of days, but which will hold the 
creature subject to both good and evil ; should the 
creature die, however, then that death would be abso- 
lute with no possibility of recall ; Job's philosophy 
sets forth and confirms the absolute death of each and 
every creature under the Law that the Law may meet 
Avith absolute fulfilment upon each and every trans- 
gressor, irrespective of host. Through absolute death 
the good will be separated from the evil ; for the Law 
does not condemn the good ; hence, should the good be 
recalled, the Law could not say unto it, what doest 
thou here? but, should evil rise again from the dead, 
the ministration of death pertaining to the law could 
and would say unto it, what doest thou here ? but if 



256 INDICATIONS OF THE BOOK OF JOB. 

not, then the penalty of the Law would have been a 
vain entering, in that it could not retain evil in the pit 
of absolute death. By Job's philosophy the separation 
of the good from *the evil is accomplished by the Re- 
deemer, not by man himself, but by the Redeemer, by 
One that is without blemish, by One upon whom the 
Law has no hold ; but if Job looked forward to no 
Redeemer, then his philosophy would possess little 
more strength than that of Eliphaz, of Bildad, or of 
Zophar. Elihu continues, — 

XXXV. 9-11. "By reason of the multitude of 
oppressions they make the oppressed to cry : they cry 
out by reason of the arm of the mighty. 

"But none saith, Where is God my maker, who 
giveth songs in the night : 

" Who teacheth us more than the beasts of the earth, 
and maketh us wiser than the fowls of heaven ?" 

The arm of the mighty evidently is the Law ; and 
by transgression under the Law oppressors find in the 
creature an aggressive field of operation. The op- 
pressed, therefore, according to Elihu, cry out by 
reason of the Law, but none seek unto God their 
Maker for relief. Why should Elihu advance this 
position ? It is, doubtless, because of the eminence of 
the Law as the ruling principle; and also that the 
profit pertaining to repentance may be brought into 
notice. Elihu continues, — 

XXXV. 12. "There they cry, but none giveth 
answer, because of the pride of evil men." 

The oppressed can find no relief from the Law in 
the Law. Why ? Because of their transgression the 
Law cannot turn from its immutable penalty; more- 



INDICATIONS OF THE BOOK OF JOB. 2 57 

over, the pride of evil men keeps the Law continually 
active, in that from Elihu's stand-point they will not 
repent. Elihu continues, — ' 

XXXY. 13, 14. "Surely God will not hear vanity, 
neither will the Almighty regard it. 

"Although thou sayest thou shalt not see him, 
yet judgment is before him; therefore trust thou in 
him." 

By these verses Elihu indicates that the Almighty 
will not regard the transgressor who pays no heed to 
him, and that judgment is before such transgressor; 
Elihu therefore enjoins Job to trust in the Almighty! 
Why should Elihu enjoin Job to trust in the Al- 
mighty? It is that, through repentance, Job as a 
transgressor may have the days of his natural life in- 
definitely lengthened. Elihu continues,— 

XXXV. 15, 16. "But now, because it is not so, he 
hath visited in his anger; yet he knoweth it not in 
great extremity : 

" Therefore doth Job open his mouth in vain ; he 
multiplieth words without knowledge." 

Here Elihu indicates that the anger of the Al- 
mighty is visited against Job because of transgression, 
and that because he heeds not the system of repentance 
set forth by Elihu that the extreme penalty of the Law 
will be fulfilled upon him, which penalty from Elihu's 
stand-point is absolute, eternal doath. Job, however, 
believes in a resurrection after absolute death through 
his Redeemer; hence, to Elihu Job's words are vain 
and without knowledge. 

XXXVI. 1-4. "Elihu also proceeded, and said, 
22 



258 INDICATIONS OF THE BOOK OF JOB. 

" Suffer me a little, and I will shew thee that I have 
yet to speak on God's behalf. 

"I will fetch my knowledge from afar, and will 
ascribe righteousness to my Maker. 

" For truly my words shall not be false : he that is 
perfect in knowledge is with thee." 

If Elihu be Satan transformed, then the words of 
Elihu become the words of Satan ; and if Elihu be 
Satan, then the indications which he advances pointing 
to the Almighty as being his Maker become weak, for 
Satan (see St. John viii. 44), although a murderer from 
the beginning, was not (see Rev. iii. 14) the beginning 
of the creation of God ; hence the words of Elihu as 
Satan are unreliable, untrustworthy, a mixture of prob- 
abilities and improbabilities plausibly set forth, even as 
indicated by the text where Elihu implies that the Al- 
mighty is his Maker. Elihu continues, — 

XXXVI. 5-12. "Behold, God is mighty, and de- 
spiseth not any: he is mighty in strength and wisdom. 

" He preserveth not the life of the wicked : but 
giveth right to the poor. 

" He withdraweth not his eyes from the righteous : 
but with kings are they on the throne ; yea, he doth 
establish them for ever, and they are exalted. 

" And if they be bound in fetters, and be holden in 
cords of affliction ; 

" Then he sheweth them their work, and their trans- 
gressions that they have exceeded. 

" He openeth also their ear to discipline, and com- 
mandeth that they return from iniquity. 

" If they obey and serve him 9 they shall spend their 
days in prosperity, and their years in pleasures. 



INDICATIONS OF THE BOOK OF JOB. 259 

" But if they obey not, they shall perish by the 
sword, and they shall die without knowledge." 

It is true that God is mighty, that he is no respecter 
of persons, that he is mighty in strength and wisdom, 
that he preserveth not the life of the wicked, that he 
withdraweth not his eyes from the righteous ; but who 
are the righteous that they, as Elihu claims, shall be 
exalted and established for ever ? From Elihu's stand- 
point, the righteous are those who turn from their 
transgressions to obey the commandments of God, and 
to serve him, for by so doing (see verse 11) "they shall 
spend their days in prosperity, and their years in 
pleasures," while those obeying not " shall die without 
knowledge." 

From the position as thus set forth no Redeemer 
would be required to establish length of days to the 
transgressor; for from Elihu's stand-point length of 
days is established through repentance ; but the Law 
absolutely requires a consideration of the penalties 
carried with it, hence Job holds fast to his belief 
that a Redeemer is necessary to relieve man from the 
penalty that environs him through transgression. 
Wherefore the position of Job is the stronger of the 
two, in that he does consider the penalty without respect 
to person. Elihu, however, allows that the unrepentant 
transgressor shall die; but it follows that the death of 
the worst of the transgressors and the preservation of 
the better class of sin-tinctured beings will never 
abolish the Evil Kingdom or break down its vitality, 
Elihu continues, — 

XXXVI. 13-15. "But the hypocrites in heart 
heap up wrath : they cry not when he bindeth them. 



260 INDICATIONS OF THE BOOK OF JOB. 

'"They die in youth, and their life is among the 
unclean. 

" He delivereth the poor in his affliction, and openeth 
their ears in oppression." 

Elihu evidently intends these words for Job person- 
ally, for he continues, — 

XXXVI. 16, 17. "Even so would he have re- 
moved thee out of the strait into a broad place, where 
there is no straitness ; and that which should be set on 
thy table should be full of fatness. 

" But thou hast fulfilled the judgment of the wicked : 
judgment and justice take hold on thee." 

Job's integrity is his faith in his Redeemer, and as 
he will not give up his belief in redemption Elihu 
argues that he transgresses, in that he goes beyond the 
Law that was given for the government of all hosts. 
If, however, the Law were all, then Job's faith would 
be baseless ; but the charges to the Four Ages of Man 
(see Rev. ii., iii.) point to more than repentance and 
reformation that life may be indefinitely conferred upon 
the transgressor. The indication is clear that repent- 
ance and reformation cannot redeem the transgressor 
and make void the Law, neither will the words of Job 
(see xxvii. 5) justify his friends through righteousness 
by works. 

The tribulations that have come upon Job are no 
measure of the extent of his transgression ; but they 
point to the immutability of the Law that environs 
the transgressor without regard to extent of transgres- 
sion ; hence Elihu's words, as the words of Satan, tend 
to deceive his hearers, whoever they may be, while, by 
their significance, the fear of death constantly strikes 



INDICATIONS OF THE BOOK OF JOB. 261 

dismay in every soul that heeds them ; wherefore 
Elihu's words convey the idea of absolute death with- 
out hope, but those of Job indicate absolute death 
with hope of renewed life through his Redeemer. 
Elihu continues, — 

XXXVI. 18, 19. "Because there is wrath, beware 
lest he take thee away with his stroke: then a great 
ransom cannot deliver thee. 

" Will he esteem thy riches? no, not gold, nor all the 
forces of strength." 

Thus Elihu implies that when the penalty of trans- 
gression shall have been fulfilled upon the transgressor, 
even upon such a one as Job, that nothing can deliver 
him ; " no, not gold, nor all the forces of strength f 
hence, from Elihu's stand-point, absolute death is abso- 
lute, eternal annihilation. 

Moreover, with Eliphaz, Bildad, and Zophar, also, 
death is an absolute eternal environment; there is, with 
them, no valley of the shadow of death in which the 
transgressor such as Job may hide and bide the day of 
his Redeemer. Descent into the valley of the shadow 
of death does not, however, relieve the transgressor 
from the penalty of transgression ; but this penalty is 
paid by the absolute death of the Redeemer, into whose 
body man was and is born or regenerated through (see 
St. Mark xiv. 22) the communion or eating thereof. 
Elihu continues, — 

XXXVI. 20, 21. "Desire not the night, when 
people are cut off in their place. 

" Take heed, regard not iniquity : for this hast thou 
chosen rather than affliction." 

Elihu accuses Job of transgression rather than right- 

22* 



262 INDICATIONS OF THE BOOK OF JOB. 

eousness; but he bases his charge (see verse 17) upon 
Job's afflictions rather than upon any heinous iniquity 
to which he can point ; or, in other words, he bases his 
charge upon an effect rather than upon the cause. 

The expression, " Desire not the night, when people 
are cut off in their place," indicates or points to Job's 
desire to rest awhile in the valley of the shadow of 
death ; but from Elihu's stand-point the valley of the 
shadow of death is identical with absolute death; 
wherefore should the transgressor once enter therein he 
would be cut off in his place thenceforth forever; 
hence Elihu counsels Job to accept life with affliction 
rather than descend into the valley of the shadow of 
death with his hopes of returning from thence. Elihu 
continues, — 

XXXVI. 22-25. "Behold, God exalteth by his 
power : who teacheth like him ? 

" Who hath enjoined him his way? or who can say, 
Thou hast wrought iniquity ? 

" Remember that thou magnify his work, which men 
behold. 

" Every man may see it ; man may behold it afar off." 

In these verses Elihu points to God's rule over his 
creatures in their natural lives, but in no way does he 
imply the redemption of the transgressor through the 
assumption of the creature's iniquity by the Redeemer. 
Elihu continues, — 

XXXVI. 26-28. "Behold, God is great, and we 
know him not, neither can the number of his years be 
searched out. 

" For he maketh small the drops of water : they 
pour clown rain according to the vapour thereof; 



INDICATIONS OF THE BOOK OF JOB. 263 

" Which the clouds do drop and distil upon man 
abundantly." 

These verses point to the littleness of the creature in 
comparison with the greatness of the Almighty, and 
also that the creature's judgment is as his comparative 
magnitude. Elihu continues, — 

XXXVI. 29, 30. " Also can any understand the 
spreadings of the clouds, or the noise of his tabernacle? 

" Behold, he spreadeth his light upon it, and covereth 
the bottom of the sea." 

These verses point to the hidden mystery connected 
with the calling of the creature, and also the mystery 
involved in the general purpose of the Almighty. 
Elihu continues, — 

XXXVI. 31-33. " For by them judgeth he the 
people ; he giveth meat in abundance. 

" With clouds he covereth the light; and commandeth 
it not to shine by the cloud that cometh betwixt. 

" The noise thereof sheweth concerning it, the cattle 
also concerning the vapour." 

These verses still bear upon the mystery of the call- 
ing of man, and the mystery involved in the purpose 
of the Almighty. These verses also point to judgments 
and rulings that are brought upon the people in their 
natural lives (for Elihu recognizes no other than the 
natural life, be it one year or a myriad of years) through 
the agency of encompassing elements, of which one — 
viz., water — is particularly indicated. Elihu contin- 
ues, — 

XXXVII. 1-4. "At this also my heart trembleth, 
and is moved out of his place. 



264 INDICATIONS OF THE BOOK OF JOB. 

"Hear attentively the noise of his voice, and the 
sound that goeth out of his mouth. 

" He directeth it under the whole heaven, and his 
lightning unto the ends of the earth. 

" After it a voice roareth : he thundereth with the 
voice of his excellency ; and he will not stay them when 
the voice is heard." 

These verses point to the limitless extent and absolute 
supremacy of God's rule. Elihu continues, — 

XXXVII. 5-13. "God thundereth marvellously 
with his voice; great things doeth he, which we cannot 
comprehend. 

" For he saith to the snow, Be thou on the earth ; 
likewise to the small rain, aud to the great rain of his 
strength. 

" He sealeth up the hand of every man ; that all 
men may know his work. 

" Then the beasts go into dens, and remain in their 
places. 

" Out of the south cometh the whirlwind : and cold 
out of the north. 

" By the breath of God frost is given : and the 
breadth of the waters is straitened. 

" Also by watering he wearieth the thick cloud : he 
scattereth his bright cloud : 

" And it is turned round about by his counsels : that 
they may do whatsoever he commandeth them upon the 
face of the world in the earth. 

" He causeth it to come, whether for correction, or for 
his land, or for mercy." 

In these verses Elihu continues his description of the 
wonderful power of God ; all of which tends to convey 



INDICATIONS OF THE BOOK OF JOB. 265 

the idea that he, Elilm, coiiDsels Job with the best of 
intentions, and also that his plausible statements may 
possess greater weight with those cognizant of them ; 
but at the same time he does not lose sight of his point 
that the elements encompassing the people are also for 
their correction ; and if for correction, that they may 
turn from iniquity, and repent that a lengthening of 
days may fall to them. 

Should the creature, because of his transgression, be 
blotted out of existence at once or at the time of his 
transgression, the Adversary would have no field of 
aggression ; hence the reasoning of Elihu acknowledges 
the supreme power and leniency of the Almighty, and 
apparently harmonizes with the Law, yet it also pre- 
serves an aggressive field of operation for Satan's host. 
Elihu continues, — 

XXXVII. 14-20. "Hearken unto this, O Job: 
stand still, and consider the wondrous works of God. 

"Dost thou know when God disposed them, and 
caused the light of his cloud to shine? 

" Dost thou know the balancings of the clouds, the 
wondrous works of him which is perfect in knowledge ? 

" How thy garments are warm, when he quieteth the 
earth by the south wind? 

" Hast thou with him spread out the sky, which is 
strong, and as a molten lookingglass ? 

" Teach us what we shall say unto him ; for we can- 
not order our speech by reason of darkness. 

" Shall it be told him that I speak ? if a man speak, 
surely he shall be swallowed up." % 

In these verses Elihu still points to the wondrous 
knowledge and power of the Almighty, and that he 



266 INDICATIONS OF THE BOOK OF JOB. 

rules with a personal supervision over all things. The 
indications are well marked, however, that the Almighty 
as the Supreme Unity did not rest from his labors, and 
hence from his personal supervision, until after Job's 
day, or until after the creation of the Adam of the 
Fourth Race of Man. Elihu continues, — 

XXXVII. 21-24. " And now men see not the bright 
light which is in the clouds : but the wind passeth, and 
cleanseth them. 

" Fair weather cometh out of the north : with God 
is terrible majesty. 

" Touching the Almighty, we cannot find him out : he 
is excellent in power, and in judgment, and in plenty of 
justice : he will not afflict. 

" Men do therefore fear him : he respecteth not any 
that are wise of heart." 

In these verses Elihu continues his record of the 
attributes of the Most High ; but not a single word is 
to be found in his remarks that points to the advent of 
a Redeemer, or that points to any means whereby the 
transgressor may be delivered from the absolute death 
that shall cover him through the fatal ministration 
pertaining to the Law. Elihu said (xxxiii. 3), " My 
lips shall utter knowledge clearly," and he said (xxxiii. 
33), "I shall teach thee wisdom." Wherein, then, lies 
the wisdom of Elihu ? or where has Elihu shown true 
wisdom ? He admits that the Almighty is the Creator, 
and he indicates that after the Almighty has exercised 
his creative power the creature is left to battle with a 
power far stronger than himself, and that, should he be 
overcome, tribulation will certainly fall to his lot; also 
that in many cases, even if not in all eventually, death 



INDICATIONS OF THE BOOK OF JOB. 267 

will claim them forever as his own. Is this real and 
true wisdom? Would the Almighty thus bring forth 
multitudes to become the sport and prey of a rival 
power, with no possibility of redemption ? Job utterly 
rejects the position, and refuses (see xvi. 1-4) to call 
such reasoning wisdom. 

The words of Elihu seem to be directed more particu- 
larly to the Gentile Host that is under bondage to 
him, the host (see Heb. ii. 14, 15) which, through fear 
of death, "were all their lifetime subject to bondage." 
The Gentiles may be endowed with great length of days, 
so that the statements of Elihu would, to them, appear 
to carry great weight; for repentance for transgres- 
sion might be construed as the reason w T hy the penalty 
of transgression was not at once fulfilled upon the trans- 
gressor, or as the reason why the natural life of the 
creature was extended ; hence Satan preaches righteous- 
ness, or is transformed (see 2 Cor. xi. 13, 14) as an angel 
of light, that, through his assumed righteousness and 
his plausibility, great hosts may be misled and an 
aggressive field thus kept before him. 

Should, however, from Elihu's stand-point, the pen- 
alty of transgression be fully carried out at once, then 
the ante-creative situation would become re-established, 
and the plans of the Almighty for the happiness of 
creature intelligencies would have been planned in vain. 
Is, therefore, the situation thus indicated the result of 
far-reaching wisdom ? does it embody the end and aim 
of the Almighty King of Glory? Wherein is essential 
Evil vitally touched by it? Wherein is the earth, and 
every living thing that moves upon the face thereof, 
subjugated by it? The indications are that the deduc- 



2G8 INDICATIONS OF THE BOOK OF JOB. 

tions and teachings of Elihu are almost wholly at vari- 
ance with the plan of the Almighty for the overthrow 
of Evil, and for the redemption of the 'Fallen; and, 
hence, are deductions and teachings that do not answer 
Job, or throw down his great postulate, "I know that 
my Redeemer liveth." 

XXXVIII. 1, 2. "Then the Lord answered Job 
out of the whirlwind, and said, 

" Who is this that darkeneth counsel by words without 
knowledge ?" 

This record evidently applies to Elihu, and it con- 
demns the words of Elihu as darkening counsel by 
defective deduction and by teachings that tend to mis- 
lead the hearer away from the true light. 

XXXVIII. 3, 4. "Gird up now thy loins like a 
man ; for I will demand of thee, aud answer thou me. 

" Where wast thou when I laid the foundations of 
the earth ? declare, if thou hast understanding." 

At the time the foundations of the earth were laid 
Job was (see Rom. viii. 28-30) already foreknown ; and 
those whom the Almighty foreknew he predestinated to 
be conformed to the image of the Son. The Son is the 
Word, or the Assenting Power of the Infinite Majesty 
or of the Supreme Unity, and, hence (see St. John i. 1, 
2), was in the beginning with God, and, in the infinite 
beyond, was God. For the Word a body (see Heb. x. 
5 ; Ps. xl. 7) was prepared, which body (see Col. i. 15 ; 
Rev. iii. 14) was the first-born of every creature, and 
the beginning of the creation of God. When the Word 
invested this body it became (see Rev. xii. 1-4 ; Ps. 
xxii. 10) the only begotten Son, and, consequently, as 



INDICATIONS OF THE BOOK OF JOB. 269 

such was God. This body, therefore, that is a creature, 
and the first-born of all creatures, is the body to which 
man by predestination is to be conformed ; wherefore it 
follows that he is not made conformable to that wherein 
the Word of God dwelt previous to his advent as the 
Son. This body really appears to be the foundation 
of the earth, — the indestructible body that is without 
blemish, the chief corner-stone (see Eph. ii. 20-22), 
upon which all the light and life of the creature world 
is supported and borne up ; hence, although Job was 
the Adam and progenitor of the Third Race of Men, 
yet (see 2 Cor. v. 1, 2) the building of God, the house 
not made with hands, eternal in the heavens, was in 
Job's day an actual presence as the body that was 
prepared for the Son that he might do the will of 
God ; hence, again, Job was not in existence when 
the great foundation of the earth was laid ; but Job's 
material body was formed from the earth or matter 
otherwise that was created later. The Lord answers 
Job, — 

XXXVIII. 5-7. "Who hath laid the measures 
thereof, if thou knowest? or who hath stretched the 
line upon it? 

" Whereupon are the foundations thereof fastened ? 
or who laid the corner stone thereof; 

" When the morning stars sang together, and all the 
sons of God shouted for joy ?" 

The great Foundation, the Chief Corner-Stone, hav- 
ing been indicated and brought into notice, who can lay 
a measure upon the building thereof, or who (see Zech. 
ii. 1-5) can stretch a line upon it? None; for "Jeru- 
salem shall be inhabited as towns without walls for the 

23 



270 INDICATIONS OF THE BOOK OF JOB. 

multitude of men and cattle therein ;" hence the mate- 
rial foundations of the earth are fastened upon the body 
that was previously prepared for the Son ; for (see Zech. 
ii. 5), " For I, saith the Lord, . . . will be the glory in 
the midst of her" (Jerusalem), and (see Rev. xxi.) " the 
Lamb is the light thereof." Is it any wonder, there- 
fore, that the morning stars sang together and the sons 
of God shouted for joy when they comprehended the 
indestructibility of the Foundation upon which they 
were builded? Not at all ; wherefore the indications 
follow that the foundations of the earth are fastened 
upon the immutable will of the Supreme Unity which 
gave his Word, in the Person of the only begotten Son, 
for the Chief Corner-Stone that the immutable will be 
performed. The Lord further questions Job,— 

XXXVIII. 8-11. "Or who shut up the sea with 
doors, when it brake forth, as if it had issued out of the 
womb ? 

" When I made the cloud the garment thereof, and 
thick darkness a swaddling band for it, 

"And brake up for it my decreed place, and set bars 
and doors, 

" And said, Hitherto shalt thou come, but no further : 
and here shall thy proud waves be stayed?" 

The sea evidently shadows the Evil Kingdom which 
(see Rev. xii. 13-17) sought to overwhelm man with 
its destructive flood ; but as the earth opened her mouth 
and swallowed up the flood, so the place is decreed and 
opened for the Evil Kingdom that it shall go thus far 
and no farther ; hence the bars and doors that stay the 
proud waves thereof are the Ages or Times, the bounds 
of which are set beyond all change, they (see Acts xvii. 



INDICATIONS OF THE BOOK OF JOB. 271 

26 ; Deut. xxxii. 8) having been before appointed and 
set by the Most High. 

The cloud-garment points to the valley of the shadow 
of death that shall envelop the sin-tinctured creature, 
but the thick darkness indicates the absolute death that 
shall cover all (see ix. 22), both the perfect and the 
wicked. The Lord further questions Job, — 

XXXVIII. 12, 13. "Hast thou commanded the 
morning since thy days ; and caused the dayspring to 
know his place; 

" That it might take hold of the ends of the earth, 
that the wicked might be shaken out of it?" 

The dayspring (see St. Luke i. 78, 79) is the Messiah ; 
the Messiah is the Son ; and the Son is the Word, for 
whom a body was prepared that he might do the will 
of God; which will (see St. Luke i. 78, 79) is that, 
through the dayspring, light may shine upon them that 
sit in darkness and in the shadow of death, and also 
(see text) that the wicked might be shaken out of the 
earth. The text continues, — 

XXXVIII. 14, 15. "It is turned as clay to the 
seal ; and they stand as a garment. 

" And from the wicked their light is withholden, and 
the high arm shall be broken." 

Thus the earth in the hand of the Almighty is as 
the clay to the seal ; and, hence, the earth, in the hand 
of the Almighty, points to instrumentality in the sure 
overthrow of the wicked. The Lord further questions 
Job, — 

XXXVIII. 16. "Hast thou entered into the 
springs of the sea? or hast thou walked in the search 
of the depth?" 



272 INDICATIONS OF THE BOOK OF JOB. 

Who can point to the source of evil and say, Here is 
the beginning and here is the fountain-head thereof? 
Who can search out the depth of evil and say, I know 
whence it comes ? Not one ; for evil dwells not with 
the Almighty, neither was it brought forth by the 
Most High ; wherefore it follows, even as the text im- 
plies, that the source of evil existed throughout the 
infinite past. This verse may also point to the fulness 
of the Supreme Unity. The Lord further questions 
Job, — 

XXXVIII. 17. "Have the gates of death been 
opened unto thee ? or hast thou seen the doors of the 
shadow of death ?" 

The indications are that Job comprehended to some 
extent both absolute death and the shadow or semblauce 
of death; the two great and wonderful conditions of 
darkness that befall all creatures, the perfect as well as 
wicked. Job's belief in these two conditions is clearly 
set forth, while his faith in his Redeemer is unmistaka- 
bly made manifest. In his own person Job has not seen 
the doors of the shadow of death, neither have the 
gates of absolute death been opened unto him ; yet his 
reasoning and his utterances are far beyond those of 
his friends, who could find no better fate for the creat- 
ure than absolute death after the years of the natural 
life had been fulfilled. The Lord further questions 
Job, — 

XXXVIII. 18. " Hast thou perceived the breadth 
of the earth ? declare if thou knowest it all." 

The breadth of the earth (see Gen. i. 1-7) takes in 
and includes all matter, from the great spheroid on 
which man dwells and has his home to the most distant 



INDICATIONS OF THE BOOK OF JOB. 273 

invisibility, not one atom of which can proclaim an 
independent existence; for far-reaching ties bind it to 
the mass that nothing be amiss, and that no promise, 
whether for good or for evil, shall fail to seal it. The 
Lord further questions Job, — 

XXXVIII. 19-21. " Where is the way where light 
dwelleth ? and as for darkness, where is the place 
thereof, 

" That thou shouldest take it to the bound thereof, 
and that thou shouldest know the paths to the house 
thereof? 

" Knowest thou it, because thou wast then born ? or 
because the number of thy days is great ?" 

Thus neither the source of light nor the source of 
darkness, the source of good nor the source of evil, can be 
traced : they existed far beyond the call of the creature 
as independent conditions or attributes pertaining to 
separate and independent Powers; hence no creature 
can trace the way of light to its utmost bound, be his 
days ever so great; neither can he discern the house 
wherein evil first realized vitality. The Lord further 
questions Job, — 

XXXVIII. 22, 23. " Hast thou entered into the 
treasures of the snow ? or hast thou seen the treasures 
of the hail, 

"Which I have reserved against the time of trouble, 
against the day of battle and war?" 

These verses point to the Judgmental Era, during 
which time (see Rev. xvi. 17-21) great tribulation will 
come upon the Evil Host for their transgression, and at 
which time great signs and wonders will be wrought 
among them. The Lord further questions Job, — 

'23* 



274 INDICATIONS OF THE BOOK OF JOB. 

XXXVIII. 24. " By what way is the light parted, 
which scattereth the east wind upon the earth ?" 

Job pertains to the Third Age, and the east points to 
the Second, the people of which are on the eve of de- 
struction ; wherefore, by what way is the light parted, 
or by what way is the good separated from the evil that 
pertains to the people of the Second Age? This ques- 
tion involves consideration of the plan for the redemp- 
tion of man ; and that such a plan exists Job certifies 
where he states, " I know that my Redeemer liveth." 
By this plan the people of the Second Age are redeemed 
from their bondage to death through Job's Redeemer, 
who, later, in his body separated the good from the evil, 
paid the penalty of their transgression, and rose again 
from the dead, bringing them back with him clothed 
with the perfect body into which they had been regen- 
erated. The Lord further questions Job, — 

XXXVIII. 25-27. " Who hath divided a water- 
course for the overflowing of waters, or a way for the 
lightning of thunder; 

" To cause it to rain on the earth, where no man is; 
on the wilderness, wherein there is no man ; 

" To satisfy the desolate and waste ground ; and to 
cause the bud of the tender herb to spring forth ?" 

These verses point to the plan of redemption in which 
others than man of Adam's race are concerned. The 
watercourse indicates the flow of Living Water (see 
Ezek. xlvii. 1-9) that shall bring healing whithersoever 
the river cometh. This watercourse is prepared by the 
Almighty in his wonderful plan for the redemption of 
his creatures, and he alone has directed its way. Through 
the flow of Living Water the desolate and waste places 



INDICATIONS OF THE BOOK OF JOB. 275 

will be rebuilt and filled with rejoicing. The Lord 
further questions Job, — 

XXXVIII. 28-30. "Hath the rain a father? or 
who hath begotten the drops of dew? 

" Out of whose womb came the ice ? and the hoary 
frost of heaven, who hath gendered it? 

" The waters are hid as with a stone, and the face of 
the deep is frozen." 

Thus reward for the good, and compensation for the 
evil, is comprehended in the great plan of the Almighty 
for the overthrow of Evil, and for the establishment of 
the Kingdom of Righteousness in which no evil thought 
or action can ever find place. Job's attention is also 
called to the Almighty as the Creator. The Lord 
further questions Job, — 

XXXVIII. 31,32. "Canst thou bind the sweet 
influences of Pleiades, or loose the bands of Orion ? 

" Canst thou bring forth Mazzaroth in his season ? or 
canst thou guide Arcturus with his sons ?" 

In consideration of the day in which Job lived, it is 
quite probable that the four constellations mentioned in 
the text are those which grace the heavens with a line 
of glory, commencing with Pleiades and ending with 
Sirius and his surrounding lesser lights; however, be 
Mazzaroth the same with the signs of the zodiac in- 
stead of Taurus, and be the Arcturus of Job the same 
with the Arcturus of to-day, the indications remain 
that, inasmuch as the times and orbits of these constel- 
lations cannot be changed, influenced, or bound, they 
are under the absolute government of a mighty Power 
that is infinitely supreme ; hence by the order of their 
march the inanimate bear witness of their Maker and 



276 INDICATIONS OF THE BOOK OF JOB. 

Governor, not conqueror ; while at the same time free 
agency is established in the animate and intelligent that 
the qualities of both good and evil may be proved, and 
also that the fitness or unfitness of the creature as a 
self-governing intelligence worthy of life may be fully 
demonstrated. Free agency under the Law was also 
established that the offence might abound and judgment 
be rendered against all evil-doers, irrespective of host, 
so that eventually evil could be wholly blotted out 
never to return. The Lord further questions Job, — 

XXXVIII. 33-35. " Knowest thou the ordinances 
of heaven? canst thou set the dominion thereof in the 
earth ? 

"Canst thou lift up thy voice to the clouds, that 
abundance of waters may cover thee ? 

" Canst thou send lightnings, that they may go, and 
say unto thee, Here we are f" 

The indications are perfectly clear that neither Job 
nor any creature can grasp all the ordinances of 
heaven that they should be obedient unto him. In 
the drought he is powerless, and in the flood he is with- 
out strength. How, then, can man, the creature man, 
hope, either now or in the indefinite future, to rise above 
the heavens that they should obey him ? How can he 
hope to bind the flood, to stay the drought, to check the 
fire, that they should acknowledge him their master? 
The Lord further questions Job, — 

XXXVIII. 36-38. " Who hath put wisdom in the 
inward parts? or who hath given understanding to the 
heart? 

" Who can number the clouds in wisdom ? or who 
can stay the bottles of heaven, 



INDICATIONS OF THE BOOK OF JOB. 277 

" When the dust groweth into hardness, and the clods 
cleave fast together?" 

Even though the elements were obedient to Job, 
where would he find wisdom enough, where would he 
gain understanding enough, that no error of judgment 
bring suffering upon the innocent? Would such per- 
fection develop of itself? If so, what would prevent a 
corresponding development of evil in its own line? 
Nothing; hence it follows that the separation of the good 
from the evil through development, simply, would be a 
vain measure ; for evil, as an independent energy, could 
sting the good, however great the excellency thereof might 
be (see xx. 4-7), quite as readily as the cobra's deadly 
fang stings its victim. The Lord further questions Job, — 

XXXVIII. 39-41. " Wilt thou hunt the prey for 
the lion ? or fill the appetite of the young lions, 

" When they couch in their dens, and abide in the 
covert to lie in wait ? 

" Who provideth for the raven his food ? when his 
young ones cry unto God, they wander for lack of 
meat." 

Here the insufficiency of Job as a provider is indi- 
cated and set forth. How, then, can man hope to be 
filled with wisdom so that none go hungry or that none 
lack for meat? He cannot; for countless myriads of 
creatures daily wait the food which only infinite wisdom 
can supply ; yet Job, in his blindness and righteousness 
under the Law (see xxix. 14-25), thought to have sat 
as chief among men, and to have dwelt as a king in the 
army ; he thought to have gained life, and to have filled 
the mission of man as subjugator, provider, and coun- 
sellor. The Lord further questions Job, — 



278 INDICATIONS OF THE BOOK OF JOB. 

XXXIX. 1-4. "Knowest thou the time when the 
wild goats of the rock bring forth ? or canst thou mark 
when the hinds do calve? 

" Canst thou number the months that they fulfil ? or 
knowest thou the time when they bring forth ? 

" They bow themselves, they bring forth their young 
ones, they cast out their sorrows. 

"Their young ones are in good liking, they grow 
up with corn ; they go forth, and return not unto 
them." 

If Job knows not when the wild goats bring forth, 
or if he knows not when the hinds calve, how can he 
be a watchful guardian over the interests of the creat- 
ure? The indication is clear that he cannot. What 
then ? is there no head to rule and govern these things ? 
and will no head ever exist except it be in the indefi- 
nite future ? The order and regularity observable and 
calculable in the movements of the inanimate creature 
(see xxxiii. 31-35) carry proof that there is a head that 
rules and governs; which head the Scriptures reveal 
as the Sublime Unity, the Living God, the Infinite 
Majesty, that is perfect, upright, and just in all his 
attributes. The Lord further questions Job, — 

XXXIX. 5-8. "Who hath sent out the wild 
ass free? or who hath loosed the bands of the wild 
ass? 

" Whose house I have made the wilderness, and the 
barren land his dwellings. 

" He scorneth the multitude of the city, neither re- 
gardeth he the crying of the driver. 

" The range of the mountains is his pasture, and he 
searcheth after every green thing." 



INDICATIONS OF THE BOOK OF JOB. 279 

These verses, as allegory, appear to shadow the call- 
ing and mission of the creature. Can Job hope thus to 
bring forth ? The Lord further questions Job, — 

XXXIX. 9-12. "Will the unicorn be willing to 
serve thee, or abide by thy crib ? 

" Canst thou bind the unicorn with his band in the 
furrow ? or will he harrow the valleys after thee ? 

" Wilt thou trust him, because his strength is great ? 
or wilt thou leave thy labour to him ? 

" Wilt thou believe him, that he will bring home thy 
seed, and gather it into thy barn ?" 

Through the unicorn the Adversary is indicated ; 
will, therefore (see remarks of Elihu), the Adversary 
gather Job's seed into Job's barn? The indications 
are that he will not; for after causing Job excessive 
tribulation he said (see xxxiv. 36), " My desire is that 
Job may be tried unto the end ;" hence Job cannot trust 
in him, neither can he bind him nor bring him into ser- 
vitude. The Lord further questions Job, — 

XXXIX. 13-18. " Gavest thou the goodly wings 
unto the peacocks? or wings and feathers unto the 
ostrich ? 

" Which leaveth her eggs in the earth, and warmeth 
them in the dust, 

" And forgetteth that the foot may crush them, or 
that the wild beast may break them. 

" She is hardened against her young ones, as though 
they were not hers : her labour is in vain without fear ; 

a Because God hath deprived her of wisdom, neither 
hath he imparted to her understanding. 

" What time she lifteth up herself on high, she 
scorneth the horse and his rider." 



280 INDICATIONS OF THE BOOK OF JOB. 

Through the ostrich a host other than man of 
Adam's race appears to be indicated, while the horse 
and rider (see Rev. vi. 1-8) point to man of Adam's 
race. It will be seen from the text that the young 
ostrich must have a protector and a provider, for the 
parent bird cares nothing for it ; hence the host shad- 
owed by the ostrich, be it what or which it may, is sin- 
tinctured, and, hence, is a compound of both good and 
evil. The Lord further questions Job, — 

XXXIX. 19-25. "Hast thou given the horse 
strength? hast thou clothed his neck with thunder? 

" Canst thou make him afraid as a grasshopper ? the 
glory of his nostrils is terrible. 

" He paweth in the valley, and rejoiceth in his 
strength : he goeth on to meet the armed men. 

" He mocketh at fear, and is not affrighted ; neither 
turneth he back from the sword. 

"The quiver rattleth against him, the glittering 
spear and the shield. 

"He swalloweth the ground with fierceness and 
rage : neither believeth he that it is the sound of the 
trumpet. 

"He saith among the trumpets, Ha, ha! and he 
smelleth the battle afar off, the thunder of the captains, 
and the shouting." 

The horse (see Rev. vi. 1-8) is indicative of man of 
Adam's race, and man of Adam's race (see Gen. i. 27, 
28) was called as an instrumentality for the subjugation 
of the earth, and of every living thing that moved upon 
it ; hence as Satan (see Gen. iii.) was present in the earth 
with man, so he, as the Adversary and Enemy of God, 
was to be subjugated also. Thus man of Adam's race 



INDICATIONS OF THE BOOK OF JOB. 281 

from the first was called forth (see also 2 Sam. i. 25-27) 
as " a weapon of war" in the great battle for the over- 
throw of Evil. In this battle fell Saul and Jonathan, 
both marvellous horses of war, of whom it is said (2 
Sam. i. 21-27), " Ye mountains of Gilboa, let there be 
no dew, neither let there be rain, upon you, nor fields of 
offerings : for there the shield of the mighty is vilely 
cast away, the shield of Saul, as though he had not 
been anointed with oil. From the blood of the slain, 
from the fat of the mighty, the bow of Jonathan 
turned not back, and the sword of Saul returned not 
empty. . . . How are the mighty fallen in the midst 
of the battle ! . . . How are the mighty fallen, and 
the weapons of war perished !" The Lord further 
questions Job, — 

XXXIX. 26-30. " Doth the hawk fly by thy wis- 
dom, and stretch her wings toward the south? 

"Doth the eagle mount up at thy command, and 
make her nest on high ? 

"She dwelleth and abideth on the rock, upon the 
crag of the rock, and the strong place. 

"From thence she seeketh the prey, and her eyes 
behold afar off. 

" Her young ones also suck up blood : and where the 
slain are, there is she." 

Now although man is called as a weapon of war in 
the great battle for the overthrow of Evil, yet inas- 
much as the hawk does not fly by the wisdom of man, 
nor does the eagle mount up at his command, so the 
indication is given that man, in himself, cannot subju- 
gate the powerful Adversary that roams the earth (see 

i. 7 ; ii. 2) at his will. 

24 



282 INDICATIONS OF TEE BOOK OF JOB. 

XL. 1, 2. " Moreover the Lord answered Job, and 
said, 

" Shall he that contendeth with the Almighty in- 
struct Mm f he that reproveth God, let him answer it." 

How can a man contend with the Almighty that he 
should instruct him? Man can contend with the 
Almighty in this, — viz., that he, man, should seek to 
secure eternal life through his own free agency as a 
perfect and an upright man, or to secure eternal life 
through righteousness by works. Such a one reproves 
God in that untold multitudes of God's creatures 
under transgression (see philosophy of Eliphaz, Bildad, 
and Zophar) would perish without a single ray of hope 
leading to deliverance. Should one creature be strong 
enough to obtain eternal life through the Law, then 
all creatures might ask why did he not create us strong 
enough also that we might live? hence indications come 
out clearly that no law (see Gal. iii. 21) was given that 
could develop perfect righteousness in the creature. 

XL. 3-5. "Then Job answered the Lord, and said, 

" Behold, I am vile ; what shall I answer thee ? I 
will lay mine hand upon my mouth. 

" Once have I spoken ; but I will not answer : yea, 
twice; but I will proceed no further." 

Thus Job will bring forward his righteousness no 
more ; he will not answer the Almighty with his right- 
eousness that he should reprove him ; on the contrary, 
he now acknowledges that he is vile ; for the words of 
the Lord have shown him the utter inability of the 
creature to create, govern, order, subdue, provide, pro- 
tect, or to deliver, when such magnitudes are or shall 
be called for. 



INDICATIONS OF THE BOOK OF JOB. 283 

XL. 6-8. " Then answered the Lord unto Job out 
of the whirlwind, and said, 

"Gird up thy loins now like a man : I will demand 
of thee, and declare thou unto me. 

"Wilt thou also disannul my judgment? wilt thou 
condemn me, that thou mayest be righteous ?" 

Job claimed for himself (see xxix. 14-25), because 
of his righteousness, days multiplied as the sand; but 
now the indication becomes manifest that this claim 
disannuls the judgment of the Lord, in that eternal life 
is obtainable independent of the Lord ; whereas eternal 
life is a free gift of the Almighty; none being able in 
themselves to reach the standard of excellence and per- 
fection that can and will confer it. The Lord further 
questions Job, — 

XL. 9-14. "Hast thou an arm like God? or canst 
thou thunder with a voice like him ? 

"Deck thyself now with majesty and excellency; 
and array thyself with glory and beauty. 

" Cast abroad the rage of thy wrath : and behold 
every one that is proud, and abase him. 

"Look on every one that is proud, and bring him 
low; and tread down the wicked in their place. 

"Hide them in the dust together; and bind their 
faces in secret. 

"Then will I also confess unto thee that thine own 
right hand can save thee." 

If Job is, in himself, perfect and upright enough to 
be endowed with eternal life, then, even as the text de- 
mands, let him arise from his dust and sackcloth, and 
deck himself in excellence, glory, and beauty. The 
indications are clear enough that he cannot; therefore 



284 INDICATIONS OF THE BOOK OF JOB. 

he is not righteous enough in himself to grasp and 
wear the crown of eternal life. Even though he were 
righteous enough to obtain eternal life through his own 
works, yet the great command (see Gen. i. 28) given 
for the subjugation of Evil would remain unfulfilled ; 
wherefore through this unfulfilment Job, although 
righteous as far as his own actions were concerned, 
would fail to obtain the crown of life ; hence it follows 
that he only who is perfectly upright and righteous, 
who can cast down evil in all its ramifications, who can 
govern, order, subdue, provide, protect, and deliver, 
whenever and wherever such magnitudes may be called 
for, shall win and wear the crown of eternal life. The 
Lord further answers Job, — 

XL. 15-24. "Behold now behemoth, which I made 
with thee ; he eateth grass as an ox. 

" Lo now, his strength is in his loins, and his force 
is in the navel of his belly. 

" He moveth his tail like a cedar : the sinews of his 
stones are wrapped together. 

" His bones are as strong pieces of brass ; his bones 
are like bars of iron. 

" He is the chief of the ways of God : he that made 
him can make his sword to approach unto him. 

"Surely the mountains bring him forth food, where 
all the beasts of the field play. 

" He lieth under the shady trees, in the covert of the 
reed, and fens. 

"The shady trees cover him with their shadow; the 
willows of the brook compass him about. 

"Behold, he drinketh up a river, and hasteth not: 
he trusteth that he can draw up Jordan in his mouth. 



INDICATIONS OF THE BOOK OF JOB. 285 

" He taketh it with his eyes : his nose pierceth through 
snares." 

The behemoth of the text seems to shadow the loco- 
motive engine as it existed in the day of Job ; not that 
it was the conception of Job, but, rather, that it was 
the conception of the Second or Hiddekelic race, which, 
for a time, was contemporary with Job. This wonder- 
ful machine — fitted as it was with bones of brass and 
with bones of iron ; that consumed the wood of the 
mountain and the coal of the valley ; that madly 
dashed across the well-marked plain or loitered where 
the reed and fens and willows of the brook encom- 
passed it; whose thirsty mouth drained the bountiful 
supply of water that glittered here and there in its 
pathway — became lost to sight and had passed entirely 
out of remembrance when the Adam of the Fourth 
race was called into existence. The endowments, how- 
ever, which developed from the inanimate this wonder- 
ful semblance of life came from the Almighty; whereby 
the indication is strongly marked that God's purposes 
are frequently carried out through instrumentalities, 
and that the creature, as an instrumentality, finds pleas- 
ure, employment, and profit in fulfilling the ways of 
God ; hence (see 1 Cor. xii. 4) " there are diversities of 
gifts, but the same Spirit," that the purposes of God 
may be fulfilled, and the creature be made happy in 
the gifts with which he is endowed. The Lord further 
questions Job, — 

XLI. 1-11. "Canst thou draw out leviathan with 
a hook? or his tongue with a cord which thou lettcst 
down ? 



286 INDICATIONS OF THE BOOK OF JOB. 

"Canst thou put a book into his nose? or bore bis 
jaw through with a thorn ? 

"Will he make many supplications unto thee? will 
he speak soft words unto thee? 

" Will he make a covenant with thee? wilt thou take 
him for a servant for ever? 

" Wilt thou play with him as with a bird ? or wilt 
thou bind him for thy maidens? 

" Shall the companions make a banquet of him ? 
shall they part him among the merchants? 

"Canst thou fill his skin with barbed irons? or his 
head with fish spears ? 

" Lay thine hand upon him, remember the battle, do 
no more. 

" Behold, the hope of him is in vain : shall not one 
be cast down even at the sight of him ? 

" None is so fierce that dare stir him up : who then 
is able to stand before me ? 

" Who hath prevented me, that I should repay him? 
whatsoever is under the whole heaven is mine." 

Under the guise of some great sea-monster the iron- 
clad war-vessel is now shadowed forth. The leviathan 
as a vessel of war was also developed by the creature 
through the endowments with which he was gifted. 
Who, therefore, among men can stand up against such 
a ponderous exhibition of strength? much less can 
one stand up against the Source and Giver of such 
marvellous skill. The context continues with a de- 
scription of this wondrous embodiment of genius, as 
follows : 

XLI. 12-34. "I will not conceal his parts, nor his 
power, nor his comely proportion. 



INDICATIONS OF THE BOOK OF JOB. 287 

" Who can discover the face of his garment? or who 
can come to him with his double bridle ? 

"Who can open the doors of his face? his teeth are 
terrible round about. 

" His scales are his pride, shut up together as with a 
close seal. 

" One is so near to another, that no air can come be- 
tween them. 

" They are joined one to another, they stick together, 
that they cannot be sundered. 

" By his neesings a light doth shine, and his eyes are 
like the eyelids of the morning. 

"Out of his mouth go burning lamps, and sparks of 
fire leap out. 

" Out of his nostrils goeth smoke, as out of a seething 
pot or caldron. 

" His breath kindleth coals, and a flame goeth out of 
his mouth. 

" In his neck remaineth strength, and sorrow is turned 
into joy before him. 

"The flakes of his flesh are joined together: they 
are firm in themselves; they cannot be moved. 

" His heart is as firm as a stone ; yea, as hard as a 
piece of the nether millstone. 

" When he raiseth up himself, the mighty are afraid : 
by reason of breakings they purify themselves. 

"The sword of him that layeth at him cannot hold : 
the spear, the dart, nor the habergeon. 

" He esteemeth iron as straw, and brass as rotten 
wood. 

" The arrow cannot make him flee : sling stones are 
turned with him into stubble. 



288 INDICATIONS OF THE BOOK OF JOB. 

" Darts are counted as stubble : he laugheth at the 
shaking of a spear. 

" Sharp stones are under him : he spreadeth sharp 
pointed things upon the mire. 

" He maketh the deep to boil like a p'ot : he maketh 
the sea like a pot of ointment. 

" He maketh a path to shine after him ; one would 
think the deep to be hoary. 

" Upon earth there is not his like, who is made with- 
out fear. 

" He beholdeth all high things: he is a king over all 
the children of pride." 

Such is the description of the leviathan, and such a 
description fits the huge ironclad war- vessel of mod- 
ern times, in whose neck as a great floating ram (see 
verse 22) remaineth strength. Thus in the day of 
Job, many years before the Adam of the Fourth Race 
was brought forth, high art and science were developed 
to a degree of excellence that is not surpassed even 
by the standard that exists to-day. All this excellent 
attainment, however, passed out of remembrance ; it 
became lost to sight in the depopulation of the earth 
that took place in the day of Job, at which time the 
wise and learned Hiddekels were swept away because 
of their transgression and failure of mission. That 
such excellence did exist before the day of Solomon 
is confirmed as follows (Eccl. i. 9-11) : " The thing that 
hath been, it is that which shall be; and that which is 
done is that which shall be done : and there is no new 
thing under the sun. Is there any thing whereof it may 
be said, See, this is new? it hath been already of old 
time, which was before us. There is no remembrance 



INDICATIONS OF THE BOOK OF JOB. 289 

of former things; neither shall there be any remem- 
brance of things that are to come with those that shall 
come after." Wherefore it follows that art and science 
were as far advanced in the day of Job as they are at 
the present time. The ironclad vessel of war and the 
locomotive engine, with its sweeping train, are marked 
specimens of the mechanical and scientific attainments 
of the Second or Hiddekelic race of men ; the race with 
which Job was for a time contemporary ; for Job, as the 
Adam and progenitor of the Third Race, w T as created 
before the destruction of the Second was fulfilled. 

The description of the ironclad is so perfect that it 
must have been given by inspiration ; for no indications 
are apparent that such conceptions were developed into 
accomplished facts prior to the advent of the present 
century. But if they did exist in the day of Job, then 
the day of Job must find place previous to the creation 
of the fourth Adam ; and if previous to the creation 
of the fourth Adam, then the record (Eccl. vi. 10), 
a That which hath been is named already, and it is 
known that it is man : neither may he" (see Job xl. 2-5) 
"contend with him that is mightier than he," will ap- 
ply to Job as the Adam of the Third Race of Men. 

XLII. 1-3. "Then Job answered the Lord, and 
said, 

"I know that thou canst do every thing, and that 
no thought can be withholden from thee. 

"Whots he that hideth counsel without knowledge? 
therefore have I uttered that I understood not ; things 
too wonderful for me, which I knew not." 

In these verses Job acknowledges the infinite knovvl- 



290 INDICATIONS OF THE BOOK OF JOB. 

edge of the Almighty, and, hence, accords the infinite 
perfection of the Almighty as a Governor of all things 
that he alone should order, subdue, provide, protect, and 
deliver, whenever and wherever such may or might be 
called for. 

The one that hideth counsel without knowledge is 
Satan, the powerful King of Evil ; hence Job uttered 
things that he understood not, and so fell into trans- 
gression. It must be remembered that Job (see xxix. 
14-25) thought to multiply his days as the sand through 
self-righteousness or righteousness by works; but the 
words of the Almighty opened his eyes to the greatness 
of those who shall be considered worthy of eternal life 
through their own works; for not only righteous 
thought and action are called for, but the casting down 
and the complete overthrow of every wicked thing is 
called for also. Inasmuch, however, as Job did not 
fully recognize or know the one that hid counsel with- 
out knowledge, evidently Elihu, he was not able, from 
his own statement, to subdue Evil in all its indefinite 
reach. Job continues, — 

XLII. 4-6. "Hear, I beseech thee, and I will 
speak : I will demand of thee, and declare thou unto 
me. 

" I have heard of thee by the hearing of the ear ; 
but now mine eye seeth thee : 

" Wherefore I abhor myself, and repent in dust and 
ashes." 

Thus Job now more fully comprehends the greatness 
of the one that shall be the Subjugator and Ruler; where- 
fore, throwing aside all thought of obtaining life through 
free agency or righteousness by works, he abhors him- 



INDICATIONS OF THE BOOK OF JOB. 291 

self for his misapplied righteousness and repents in dust 
and ashes. It must be kept in mind, however, that 
Job, after his transgression and when evil had befallen 
him, did acknowledge and proclaim that his Redeemer 
lived, and that eventually, even after death, he should 
behold him ; by which the attributes of God are 
preserved free from all blemish, in that the Lord 
separated the good from the evil, thus redeeming the 
creature because of the good that dwelt within him. 

XLIL 7-9. "And it was so, that after the Lord 
had spoken these words unto Job, the Lord said to 
Eliphaz the Temanite, My wrath is kindled against 
thee, and against thy two friends ; for ye have not 
spoken of me the thing that is right, as my servant Job 
hath. . 

" Therefore take unto you now seven bullocks and 
seven rams, and go to my servant Job, and offer up for 
yourselves a burnt offering ; and my servant Job shall 
pray for you : for him will I accept : lest I deal with 
you after your folly, in that ye have not spoken of me 
the thing which is right, like my servant Job. 

" So Eliphaz the Temanite and Bildad the Shuhite 
and Zophar the Naainathite went, and did according as 
the Lord commanded them : the Lord also accepted 
Job." 

Thus Job's three friends are commanded by the Lord 
to offer for themselves a burnt-offering, but Elihu is 
left out entirely, even though Eliphaz, Bildad, and 
Zophar did not speak of the Lord the thing that was 
right as Job spoke it. From these indications it follows 
that Job's three friends were conscientious although 
mistaken in their views, but that Elihu was not so, 



292 INDICATIONS OF THE BOOK OF JOB 

and, hence, that he spoke with the intention to mislead 
his hearers. His denunciation of Job was bitter, and 
he desired (see xxxiv. 36) that Job might be tried to 
the end ; but this desire was not granted, for it is 
stated, — 

XLII. 10-15. " And the Lord turned the captivity 
of Job, when he prayed for his friends : also the Lord 
gave Job twice as much as he had before. 

" Then came there unto him all his brethren, and all 
his sisters, and all they that had been of his acquaint- 
ance before, and did eat bread with him in his house : 
and they bemoaned him, and comforted him over all 
the evil that the Lord had brought upon him : every 
man also gave him a piece of money, and every one an 
earring of gold. 

"So the Lord blessed the latter end of Job more 
than his beginning : for he had fourteen thousand 
sheep, and six thousand camels, and a thousand yoke 
of oxen, and a thousand she asses. 

" He had also seven sons and three daughters. 

" And he called the name of the first, Jemima ; and 
the name of the second, Kezia ; and the name of the 
third, Keren-happuch. 

" And in all the land were no women found so fair 
as the daughters of Job : and their father gave them 
inheritance among their brethren." 

By these verses the house of Job increased and mul- 
tiplied ; from which the indication follows (see also 
Gen. ix. 1, 2) that this replenishment took place after 
the destruction of the Hiddekelic or Second race in 
the great Hiddekelic Famine or Drought. 

The doubling of Job's sheep, camels, oxen, and asses 



INDICATIONS OF THE BOOK OF JOB. 993 

contains a clear indication pointing to the division of 
time in Job's day, — that is, the first count indicates the 
first two Ages of Man, while the second count covers 
the first two Ages and also the two remaining Ages. 

XLII. 16,17. "After this lived Job a hundred 
and forty years, and saw his sons, and his sons' sons, 
even four generations. 

" So Job died, being old and full of days." 
By indications otherwise given Job, as the Adam 
and progenitor of the Third Race, was created about 
the year B.C. 13,465, and the Hiddekelic Race was de- 
stroyed about the year B.C. 12,098 ; wherefore at the 
time of this destruction Job would have been thirteen 
hundred and sixty-seven years old. Now, if to this 
the hundred and forty years that remained to Job be 
added, then the lifetime of Job would cover fifteen 
hundred and seven years; which period is still short 
of that during which the Messiah walked in the flesh 
as man. The indications are, however, that the years 
the Messiah walked in the flesh as man — viz., eighteen 
hundred and sixty — established the maximum limits of 
man's age, — that is, man of Adam's race. 



THE EXD. 



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